PART I
The Buddhist's life standards can be summarized according to the Buddha's words as follows:
Organizing one's life and social relationships so that they become a solid foundation with the layman's code of discipline [gihi-vinaya], as follows: Law 1: Refrain from fourteen kinds of evil.
A. Refraining from the four deeds that defile (kammakilesa):
Killing, doing bodily harm or taking life (panatipata).
Stealing, violating property rights (adinnadana).
Committing sexual misconduct (kamesumicchacara).
Speaking falsely, lying, deceiving (musavada).
B. Refraining from the four kinds of biased conduct (agati):
Biased conduct on account of like (chandagati).
Biased conduct on account of dislike (dosagati).
Biased conduct on account of fear (bhayagati).
Biased conduct on account of foolishness (mohagati).
C. Avoiding the six channels to ruin (apaya-mukha):
Being addicted to drink and drugs.
Always reveling in nightlife.
Being bent on entertainment.
Being addicted to gambling.
Consorting with evil friends.
Being chronically lazy.
Law 2: Prepare resources for life on two fronts.
A. Choosing the people one associates with, in order to steer one's life along a path that is prosperous and constructive, by avoiding false friends and associating only with true friends, as follows: a) Being wise to the four kinds of false friends or enemies in the guise of friends (mitta-patirupaka):
1. The out-and-out robber, who only takes from his friend, has four features:
He thinks only of getting.
He gives little in the hope of getting much.
Only when he is in danger does he help his friend out.
He associates with his friend only for his own profit.
2. The smooth talker has four features:
He talks only of what is done and gone.
He talks only of what has not yet come.
He offers help that is ineffectual.
When his friend needs a hand, he makes excuses.
3. The flatterer has four features:
He consents to [his friend's] doing wrong.
He consents to his doing right.
He sings his praises to his face.
He runs him down behind his back.
4. The leader to ruin has four features:
He is a companion in drinking.
He is a companion in nightlife.
He is a companion in frequenting shows and fairs.
He is a companion in gambling.
b) Knowing of the four kinds of true friends or friends at heart (suhada-mitta):
1. The helping friend has four features:
When his friend is off guard, he guards him.
When his friend is off guard, he guards his property.
In times of danger, he can be a refuge.
In times of need, he gives more than asked for.
2. The friend through thick and thin has four features:
He confides in his friend.
He keeps his friend's secrets.
He does not desert his friend in times of danger.
He will give even his life for his friend's sake.
3. The good counselor has four features:
He restrains his friend from doing evil or harm.
He encourages him in goodness.
He makes known to his friend what he has not heard before.
He points out the way to prosperity and happiness.
4. The loving friend has four features:
When his friend is unhappy, he commiserates.
When his friend is happy, he is happy for him.
When others criticize his friend, he comes to his defense.
When others praise his friend, he joins in their praise.
B. Allocating one's wealth by being diligent in earning and saving righteously so that wealth increases, as bees make their hive or termites make their mound, and by planning expenditure as follows: One portion to be used for supporting oneself, one's family and dependents, and for doing good works.
Two portions to be used for investment.
Another portion to be put aside for future needs.
Law 3: Maintain one's relations toward the six directions.
A. Making reverence in the directions around one by performing the duties toward the people related to one in due accordance to their six positions:
First direction: as a son or daughter, one should honor one's parents, who are compared to the "forward direction," in the following ways:
Having been raised by them, one looks after them in return.
One helps them in their business and work.
One continues the family line.
One conducts oneself as is proper for an heir.
After their death, one makes offerings, dedicating the merit to them.
Parents help their children by:
Cautioning and protecting them from evil.
Nurturing and training them in goodness.
Providing an education.
Seeing to it that they obtain suitable spouses.
Bequeathing the inheritance to them at the proper time.
Second direction: as a student, one should show respect to one's teacher, as the "right direction," as follows:
One rises to greet the teacher and shows respect to him.
One approaches the teacher to attend him, serve him, to consult, query and receive advice from him, etc.
One hearkens well so as to gain understanding.
One serves the teacher and runs errands for him.
One learns the subject respectfully and earnestly, giving the task of learning its due importance.
A teacher supports his students by:
Teaching and training them to be good.
Guiding them to thorough understanding.
Teaching the subject in full.
Encouraging and praising his student's goodness and abilities.
Providing a protection for all directions; that is, teaching and training them so that they can actually use their learning to make a living and know how to conduct themselves well, having a guarantee for smoothly leading a good life and attaining happiness and prosperity.
Third direction: as a husband, one should honor and support one's wife, compared to the "rearward direction," as follows:
One honors her in accordance with her status as wife.
One does not disparage her.
One does not commit adultery.
One gives her control of household concerns.
One gives her occasional gifts of ornaments and clothing.
A wife supports her husband by:
Keeping the household tidy.
Helping the relations and friends of both sides.
Not committing adultery.
Safeguarding any wealth that has been acquired.
Being diligent in all her work.
Fourth direction: as a friend, one should conduct oneself toward one's friends, as the "left direction," as follows:
One shares with them.
One speaks kindly to them.
One helps them.
One is constant through their ups and downs.
One is faithful and sincere.
Friends reciprocate by:
Protecting their friend when he is off guard.
Protecting their friend's property when he is off guard.
Being a refuge in times of danger.
Not deserting their friend in times of need.
Respecting their friend's family and relations.
Fifth direction: as an employer, one should support one's servants and employees, as the "lower direction," as follows:
One assigns them work in accordance with their strength, sex, age, and abilities.
One pays them wages commensurate with their work and adequate for their livelihood.
One grants them fringe benefits by, for example, providing medical care in times of sickness.
One shares with them a portion of any special profits that may accrue.
One gives them appropriate holidays and time to rest.A servant or employee helps his employer by:
Starting work before him.
Stopping work after him.
Taking only what is given by his employer.
Doing his job well and seeking ways to improve on it.
Spreading a good reputation about his employer and his business.
Sixth direction: as a Buddhist, one should show respect to the monks, as the "upper direction," as follows:
One acts toward them with goodwill.
One speaks to them with goodwill.
One thinks of them with goodwill.
One receives them willingly.
One supports them with the four requisites [almsfood, robes, shelter and medicine].
Monks help lay people by:
Enjoining them from evil actions.
Encouraging them in goodness.
Assisting them with kind intentions.
Making known to them things not heard before.
Explaining and clarifying those things they have already heard.
Pointing out the way to heaven, teaching them the way to happiness and prosperity.
B. Helping all people by joining in constructively creating social harmony and unity according to the four principles for helpful integration (sangaha-vatthu), which are:
Dana: giving, sharing (helping through money and material goods).
Piyavaca: amicable speech (helping through words).
Atthacariya: helpful action (helping through physical effort).
Samanattata: participation (helping through participation in constructive action and problem solving).
Conducting one's life so as to attain the three levels of attha, the benefits that are the objectives of life:
First level: the temporal objective or present benefit (ditthadham-mikattha):
a) Having good health, a strong body, freedom from disease, pleasant appearance and longevity.
b) Having work and income, honest livelihood, and economic self-reliance.
c) Having good status, being of good standing in the community.
d) Having a happy family, making one's family worthy of respect.
All of the above should be righteously obtained and used or treated so as to produce rightful benefit and happiness both for oneself and for others.
Second level: the spiritual objective or further benefit (samparayikattha):
a) Warmth, deep appreciation and happiness through faith; having an ideal.
b) Pride in having a clean life, in having done only virtuous deeds.
c) Gratification in a worthwhile life, in having made sacrifices and done good.
d) Courage and confidence in having wisdom to deal with problems and guide one's life.
e) Security and freedom from worry in having done good as a guarantee for the future life.
Third level: the highest objective or greatest benefit (paramattha):
a) Not wavering in face of vicissitudes and changes.
b) Not being despondent or distressed because of attachments.
c) Being secure, calm, clear, cheerful and buoyant at all times.
d) Living and acting with wisdom, which looks at causes and conditions.
One who is able to attain from the second level of benefit upwards is known as a wise man (pandita). These three levels of objectives or benefits can be attained on three fronts:
First front: the objective for oneself or one's own benefit (attattha); i.e., the three levels of benefits explained above, which one should establish for oneself or develop one's life toward. Second front: the objective for others, or other people's benefit (parattha); the three levels of benefits explained above, which one should help other people successively achieve by inducing and encouraging them to develop their lives.
Third front: the mutual objective or benefit to both parties (ubhayattha); the collective benefit, happiness and virtue of the community or society, including environmental conditions and factors, which we should help create and conserve in order to help both ourselves and others advance to the three levels of objectives mentioned above.
PART II
A CONSTITUTION FOR LIVING
INTRODUCTORY SECTION
HUMAN BEINGS AND BEING HUMAN
1. MAN, THE NOBLE BEING
(A member of the human race)
Human beings are special, unlike any other kind of animal. What makes them special is sikkha, or education, namely learning, training and development. Human beings who have been trained, educated or developed are called "noble beings." They know how to conduct a good life for themselves and also help their society fare securely in peace and happiness.
To be truly involved in this education, human beings, especially children and young people, who are the new members of the human race, should acquire the seven fundamental qualities known as the auroras of a good life, or the dawn of education. These are the guarantees of a life moving toward full human development, to people's becoming truly noble beings. They are:
Kalyanamittata (having a "good friend" [a person or social environment that is helpful to one's life development]), seeking out sources of wisdom and good examples. This is to live with or be close to good people, beginning with one's parents as good friends in the family; to know who to associate with and to socialize with good people who will influence and encourage each other to betterment in conduct, mentality and wisdom. It is especially [that association which encourages one to] learn and develop communication and relations with fellow human beings through goodwill, to have the faith to follow good examples, and to know how to utilize external resources, be they people, books, or other communications media, for seeking knowledge and virtue for one's life development, problem solving and constructive action.
Sila-sampada (perfection of morality), having discipline as a foundation for one's life development. This is to know how to organize life-style, activities, work, and environment so that they provide opportunities for personal growth; at least to have a basic level of morality; that is, to have proper conduct in one's relationship with the social environment by living helpfully and not exploitatively with one's fellow beings, and in one's relationship with the material environment by using the four necessities [food, clothing, shelter and medicine] as well as technological appliances and equipment in a way that supports the quality of one's life and is favorable to one's education, to constructive action and to the state of balance in nature.
Chanda-sampada (perfection of aspiration): having a heart that aspires to learning and constructive action. This is to be one who is driven by desire for knowledge, goodness, action, constructiveness, achievement and excellence, by the desire to help all the things and people one meets or is involved with to attain to a good state; not obsessively thinking only of getting what one wants and seeking pleasure through consuming, which only drags one into the whirlpool of heedlessness and contention. Instead, one knows how to use one's faculties, such as the eyes and ears, in learning, and to derive joy from learning and doing good things, by using one's brain and hands for constructive ends.
Atta-sampada (perfection of oneself): dedicating oneself to training for the realization of one's full human potential. This is to always bear in mind the truth that human beings by nature are beings that can be trained, and must be trained, and that once trained are the most excellent of beings; then to resolve to train oneself so that one views difficulties, hardships, obstacles and problems as training grounds to test and develop one's intelligence and abilities; to pay heed to one's continuing improvement toward the realization of one's full potential through a comprehensive development that encompasses behavior, mentality and wisdom.
Ditthi-sampada (perfection of view): adhering to the principle of conditionality, seeing things according to cause and effect. This is to be established in good and reasoned principles of thought and belief; at least adhering to the principle of conditionality, a principle leading to consideration, investigation and research as the way to wisdom development, and believing that action is the most powerful determinant of one's fate; it is also having behavior and mental states that are under the control of reason: even though one aspires to the highest achievement and excellence, one realizes what is possible within the limitations of the causes and conditions that exist and that one has created; in success, one does not forget oneself, and in failure, one is not despondent; one maintains one's mental clarity and independence, not being impulsive, overreactive or petty, and also not allowing oneself to drift along the stream of public hysteria and values.
Appamada-sampada (perfection of heedfulness): establishing oneself in heedfulness. This is to be aware of impermanence, to realize the instability, unendurability and insubstantiality of life and all things around one, which are constantly changing according to causes and conditions, both internal and external. Thus one sees that one cannot afford to be complacent. One sees the preciousness of time and strives to learn about, prevent and rectify the causes of decline and bring about the causes of growth and prosperity, using all one's time, night and day, to the greatest benefit.
Yonisomanasikara-sampada (perfection of wise reflection): thinking wisely so as to realize benefit and see the truth. This is to know how to think, to know how to investigate, to be able to see all things as they really are within the system of causes and conditions, by intelligently examining, investigating, tracing, analyzing and researching to see the truth of a given situation, or to see the perspective that will enable one to benefit from it. By so doing one is also able to solve problems and do things successfully through intelligent methods that allow one to be self-reliant and at the same time become a refuge to other people.
(S.V.29-31)
2. THE IDEAL PERSON
(An exemplary member of the human race)
The ideal person, or perfect human being, who can be counted as a truly valuable member of the human race, and who can be called a complete person, able to lead his community and society to peace and well-being, is one who possesses the following seven qualities:
Dhammannuta: knowing principles, knowing causes; he knows the underlying principles and laws governing the things with which he must deal in the process of everyday life, in performing his duties and carrying out his tasks; he knows and understands according to reason what he must do. For example, he understands what duties and responsibilities are involved in his post, his status, his occupation and his work. He knows the principles involved therein and he knows how to apply them so that they become factors for the successful completion of those duties and responsibilities. At the highest level, dhammannuta means knowing fully the natural laws or truths of nature so that one can deal correctly with life and the world, with a mind that is free and not enslaved by them.
Atthannuta: knowing objectives, knowing results; he knows the meaning and objectives of the principles he abides by; he understands the objectives of the task he is doing; he knows the reason behind his actions and his way of life and the objective to be expected from them. [He knows] the aim behind a duty, position or occupation. He knows what may be expected in the future from the actions he is doing in the present; whether, for example, they will lead to a good or a bad result. At the highest level, atthannuta means understanding the implications of the natural course of things and the benefit that is the real purpose of life.
Attannuta: knowing oneself; he [or she] knows as they are the current extent and nature of his [or her] status, condition, sex, strength, knowledge, aptitude, ability, virtue, etc., and then acts accordingly, does what is needed to produce results, and rectifies and improves himself or herself so as to grow to greater maturity.
Mattannuta: knowing moderation; he knows the right amount in such areas as consumption and spending; he knows moderation in speech, work and action, in rest and in all manner of recreation. He does all things with an understanding of their objectives and for the real benefits to be expected, by acting not merely for his own satisfaction or to accomplish his own ends, but rather to achieve a proper balance of supporting factors that will produce the beneficial result as revealed to him by wisdom.
Kalannuta: knowing occasion; he knows the proper occasion and the proper amount of time for actions, duties and dealings with other people; he knows, for example, when what should be done and how, and he does it punctually, regularly, in time, for the right amount of time and at the right time. Kalannuta includes knowing how to plan one's time and organize it effectively.
Parisannuta: knowing company; he knows the locale, he knows the gathering and he knows the community. He knows what should be done in a given locale or community, thus: "This community should be approached in this way and spoken to thus; the people here have these rules and regulations; they have this culture or tradition; they have these needs; they should thus be dealt with, helped, served and benefited in this way."
Puggalannuta: knowing persons; he knows and understands individual differences; he knows people's greater or lesser temperaments, abilities and virtues and knows how to relate to them effectively; he knows, for example, whether they should be associated with, what can be learned from them, and how they should be related to, employed, praised, criticized, advised or taught.
These seven qualities are known as the sappurisa-dhamma, the qualities of a good or genuine person, one who has the qualities of a complete human being.
(A.IV.113 )
SECTION ONE
PEOPLE AND SOCIETY
3. THE VIRTUOUS PERSON
(A member of the noble society)
One with the moral virtue or manussa-dhamma [qualities that make one human], who can be rightfully called civilized, conducts himself as follows:
A. He has the threefold sucarita, the three kinds of good or proper conduct:
Kaya-sucarita: righteous bodily conduct; he does things that are virtuous and proper; he has good bodily conduct.
Vaci-sucarita: righteous speech; he says things that are virtuous and proper; he has good verbal conduct.
Mano-sucarita: righteous mentality; he thinks things that are virtuous and proper; he has good mental conduct.
(D.III.215)
B. He abides by the noble qualities (ariya-dhamma) by practicing properly according to the ten courses of wholesome action (kusala-kamma): Three of the body:
Abstaining from killing or taking life, oppression and harassment; possessing kindness, compassion and helpfulness.
Abstaining from filching, theft and exploitation; respecting the property rights of others.
Abstaining from misconduct and violation of others' loved or cherished ones; not abusing them, disgracing or dishonoring their families.Four of speech:
Abstaining from false speech, lying and deception; speaking only the truth, not intentionally saying thing that stay from the truth out of a desire for personal gain.
Abstaining from malicious speech inciting one person against another; speaking only words that are conciliatory and conducive to harmony.
Abstaining from coarse, vulgar or damaging speech; speaking only words that are polite and pleasant to the ear.
Abstaining from worthless or frivolous speech; speaking only words that are true, reasonable, useful and appropriate to the occasion.Three of the mind:
Not being greedy; not focusing only on taking; thinking of giving, of sacrifice; making the mind munificent.
Not thinking hateful and destructive thoughts or having a destructive attitude toward others; bearing good intentions toward others, spreading goodwill and aiming for the common good.
Cultivating Right View (sammaditthi); understanding the law of kamma, that good actions bring good results and bad actions bring bad results; having a thorough grasp of the truth of life and the world; seeing the faring of things according to causes and conditions.
These ten qualities are variously known as kusala-kammapatha (wholesome courses of action), dhamma-cariya [principles for virtuous living] and ariya-dhamma [noble qualities]. They are a more detailed description of the threefold sucarita mentioned above: namely, points 1-3 cover righteous bodily conduct, 4-7 cover righteous verbal conduct, and 8-10 cover righteous mental conduct.
(M.I.287)
C. At the very least he observes the five precepts: the ten basic principles of conduct given above are a comprehensive description of the moral conduct or noble qualities through which personal development of body, speech and mind can be made. For those who are not yet firm in these noble qualities, however, it is recommended that at least moral restraint through body and speech should first be developed by observing the five precepts, which are among the first factors of the ten principles for virtuous living (dhamma-cariya). The five precepts are:
Abstaining from killing: not taking life or doing bodily harm.
Abstaining from taking what is not given: not stealing, pilfering or filching; not violating [others'] properties.
Abstaining from sexual misconduct; not violating the loved or cherished ones of others, thereby destroying their honor and dignity and confusing their family lines.
Abstaining from lying: not telling lies or using deceptive speech; not violating other people or their interests through speech.
Abstaining from alcohol and intoxicants: not taking wines, liquor, intoxicants or addictives, which are causes for heedlessness and drunkenness, and lead to damage and blunders such as accidents due to lack of mindfulness. An intoxicated person at least threatens the sense of security and well-being of fellow community members.
(A.III.203, 275)
4. THE SOCIAL BENEFACTOR
(A helpful member of society)
A constructive member of society possesses the following qualities or principles of conduct:
A. He has the Divine Abidings, the four mental attributes of a being who is sublime or grand-minded like a god, which are:
Metta, loving kindness: goodwill and amity, the wish to help all people attain benefit and happiness.
Karuna, compassion: the desire to help other people escape from their sufferings; the determination to free all beings, both human and animal, of their hardships and miseries.
Mudita, appreciative gladness: when seeing others happy, one feels glad; when seeing others do good actions or attain success and advancement, one responds with gladness and is ready to help and support them.
Upekkha, equanimity: seeing things as they are with a mind that is even, steady, firm and fair like a pair of scales; understanding that all beings experience good and evil in accordance with the causes they have created; ready to judge, position oneself and act in accordance with principles, reason and equity.
(D.II. 196)
Having established these four mental qualities as a foundation, he may express them outwardly in the following ways:
B. He contributes to social harmony: he practices in accordance with the four principles for helpful integration, or qualities that bond people in unity, known as the sangaha-vatthu. These are:
Dana: giving; being kind, generous; sacrificing; sharing; helping and providing assistance with the four necessities, money or material possessions-including the imparting of knowledge or understanding and learning.
Piyavaca: amicable speech; speaking words that are polite, pleasant to the ear, and helpful, that point the way to benefit, and that are based on reason and conducive to goodness; or words that are sympathetic and encouraging; speaking words that lead to understanding, harmony, friendship, and mutual love, respect and service.
Atthacariya: helpful action; helping with physical service, making an effort to lend a hand to others in their activities; performing actions that are helpful to the community; including helping to resolve problems and promote morality.
Samanattata: participation; putting oneself in communion with others; behaving consistently and impartially; behaving equitably toward all people, not taking advantage of them; sharing in their happiness and suffering, acknowledging problems and participating in resolving them for the common good.
In brief, these are to help through contributions of money, material things or knowledge; to help through speech; to help through physical action; and to help through participation in facing and resolving problems.
(D.III.152,232)
5. THE HARMONIOUS PARTICIPANT OF THE GROUP
(A good community member)
A useful participant of a community, who contributes to the peaceful co-existence of the community, possesses the following qualities or principles of conduct:
A. Being self-reliant: he makes himself a refuge unto himself, he is ready to take responsibility for himself and does not make himself into a problem or burden on his company or kin. This can be achieved by maintaining the ten protective virtues (nathakarana-dhamma):
Sila: having good conduct and discipline; he conducts his life honestly in body and speech; he has discipline and earns his living through right livelihood.
Bahusacca: possessing much experience and learning; he has learned and heard much; he is well versed in his own field of study or specific area of knowledge, understands it extensively and profoundly, knows it clearly and can really put it to use.
Kalyanamittata: knowing good association; he has good friends, he knows how to choose his companions, and approaches those people who are capable of giving good advice; he chooses to associate with and emulate beneficial external influences in society that will guide his life to prosperity and growth.
Sovacassata: being easily spoken to; he is not stubborn or headstrong; he is willing to listen to reason and facts, and ready to correct and improve himself.
Kimkaraniyesu dakkhata: making an effort with the group's activities; he takes an interest in helping the business and activities of the group, his family, friends, and the community, and uses his wisdom to look for appropriate ways to carry them out, to organize them and bring them to fruition.
Dhammakamata: being a lover of truth; he is a lover of truth, he likes to learn, to research, to inquire, to acquire knowledge and seek the truth; he knows how to speak up and ask, and to listen; he has a friendly and relaxed manner that encourages others to approach him for consultation and conversation.
Viriyarambha: having effort; he is industrious in avoiding and abandoning evil actions and cultivating the good; he makes an effort and strives forward; he does not give up in despair or neglect or forsake his duties and responsibilities.
Santutthi: being content, knowing moderation; he is glad and contented only with gains, results and successes brought about or achieved rightfully through his own efforts; he is not caught up in material comforts.
Sati: having firm mindfulness; he remembers and is mindful; he recollects what he has done and said and what he needs to do in the future; he is circumspect and restrained with whatever he does, not rushed, sloppy, absentminded or reckless; he does not allow himself to slide into wrongful ways or fail to seize an opportunity to do good.
Panna: putting head over heart; he has the wisdom to see causes and results; he knows right from wrong, benefit from harm and what is useful from what is not; he sees all things as they are; he knows how to examine and judge with a free mind; he does things with reflection and discernment.
(D.III.266,290)
B. Living harmoniously in the group: in regard to relations with colleagues, associates, fellow community members and siblings in the family, the principles for harmony known as the six saraniya-dhamma (conditions leading to mutual recollection) should be observed, as follows:
Metta-kayakamma: friendly action; [members of the community] each show friendliness and goodwill to their colleagues, associates, and fellow community members by willingly helping them in their duties, and bearing a courteous and respectful manner, both in their presence and in their absence.
Metta-vacikamma: friendly speech; they each inform the others what is of benefit; they teach or advise them with a heart of goodwill; they say only polite and respectful words to them, both in their presence and in their absence.
Metta-manokamma: friendly thoughts; they establish their minds in goodwill, thinking of ways to be of service to each other; looking at each other in a good light, having a pleasant and congenial attitude toward each other.
Sadharana-bhogi: sharing of gains; they share with each other whatever gains have been rightfully acquired, seeing to it that even small things are distributed equally to all.
Sila-samannata: moral harmony; they maintain virtuous conduct, abide by community rules and regulations, and do not conduct themselves in ways that are objectionable or damaging to the community.
Ditthi-samannata: harmony of views; they respect and honor each other's views; they have reached consensus or agreed upon the main principles; they adhere to the same ideals, principles of virtue or ultimate aims.
(D. III. 245)
6. THE CONTRIBUTOR TO GOOD GOVERNMENT
(A responsible member of state)
Citizens who contribute to bringing about good administration, especially in a democracy, should know and abide by the following principles:
A. Understanding the three kinds of supremacy (adhipateyya) as follows:
Attadhipateyya: supremacy of oneself; putting the prime importance on one's own self, position, reputation, or status; acting in view of one's self and what relates to oneself; on the wholesome side, it means abandoning evil actions and cultivating the good out of a sense of self-respect.
Lokadhipateyya: supremacy of the world; putting the prime importance on worldly values; wavering in face of criticism and praise; operating on the basis of what pleases the group, seeking popularity or fearing censure; on the wholesome side, it refers to avoiding evil actions and cultivating the good in deference to the opinions of the community.
Dhammadhipateyya: supremacy of Dhamma; putting the prime importance on principles, truth, righteousness, virtue and reason; operating on the basis of what has been learned and verified against the facts; acting on views that have been extensively and clearly investigated and considered to the best of one's wisdom and integrity to be righteous and for the sake of goodness; on a general level, it means acting out of respect for established principles, laws, rules and regulations.
Bearing these three kinds of supremacy in mind, a responsible member of a democratic state should adhere to the last of the three, namely the supremacy of Dhamma.
(D.III.220)
B. Participating in government by practicing in accordance with the principles for collective responsibility which help prevent decline and lead only to prosperity, known as the seven aparihaniya-dhamma:
Meeting often and regularly; regularly conferring on community affairs and projects (which are to be shouldered by each person according to his level).
Meeting together, dispersing together and doing together what needs to be done together.
Neither instituting laws and regulations not communally agreed upon simply out of convenience or personal preference, nor denigrating or abolishing things already instituted; upholding the main provisions established as the constitution.
Honoring and respecting the elders long in experience, giving weight to their words.
Honoring and respecting the womenfolk, protecting them from abuse and ill-treatment.
Honoring and revering the shrines, holy places and national monuments, which are memorials arousing virtue and centers of community spirit; not neglecting to honor the ceremonies required for those places as dictated by tradition.
Organizing rightful protection, support and sanctuary to monks and priests who maintain pure moral conduct and who serve as spiritual refuges and moral examples for the people; gladly receiving them and wishing for their comfort.
(D. II. 73)
In addition to these principles, it is also advisable to maintain the principles outlined in Chapter 12 on the ideal householder, particularly point E: conducting oneself as a good citizen.
7. THE STATE LEADER
(A king or administrator)
For the lord of the land, the state leader or ruler-be he an emperor, king or administrator in general-there are the following qualities and principles of conduct:
A. Being endowed with the ten regal qualities: to have the ten qualities of a righteous ruler or king (raja-dhamma):
Dana: sharing with the populace; he is a benefactor in that he rules or works to give, not to take; he devotes himself to administering services and providing welfare and aid for the people to ensure their well-being, convenience and safety; he renders assistance to those in distress and difficulty and supports those who have done well.
Sila: maintaining good conduct; he is impeccable in conduct and restrained in actions and speech; he does only good actions and upholds his honor; he sets an example for the people, commands their respect and is free from any cause for contempt.
Pariccaga: working selflessly; he is capable of sacrificing personal comfort, even his own life, for the benefit of the people and the peace and stability of the country.
Ajjava: working honestly; he is honest and upholds the truth; he is free of deceit and upright in his dealings; he is sincere and does not deceive the people.
Maddava: deporting himself with gentleness and congeniality; his bearing is not arrogant, rude, harsh or conceited; he has nobility and dignity that are based on a polite and gentle manner, inspiring devotion and loyalty but not without awe.
Tapa: rejecting indulgence through austerity; he destroys defilements and cravings and does not allow them to control his mind; he can restrain his mind and does not allow it to become lost in sensual pleasure and debauchery; he is simple and regular in life-style, and dedicated to the fulfillment of duty.
Akkodha: adhering to reason, not anger; he is not given to fiery outbursts and does not make judgments or act out of anger, but has a heart of goodwill, suppressing anger; he judges and acts righteously with a mind that is subtle and calm.
Avihimsa: bringing tranquillity through nonviolence; he does not let his power go to his head or use it to repress his subjects; he is kind; he does not find a pretext for punishing a subject out of vindictiveness and hatred.
Khanti: overcoming difficulties with patience; he endures a heavy work load and perseveres in the face of tiredness; no matter how difficult or depressing the work may be, he does not give in; no matter how much he is provoked or ridiculed, or with whatever harsh and abrasive words, he does not despair; he refuses to abandon a task that is rightfully done.
Avirodhana: not doing that which strays from righteousness; he does not transgress the principles of public administration that are based on the welfare, happiness and righteousness of the people and the country; he does not oppose what the people rightfully desire; he does not stand in the way of those activities which are for the common good; he establishes himself firmly in righteousness, steadfast and unwavering in the face of pleasant and unpleasant words, gain and loss, desirable and undesirable conditions; he is firmly established in righteous principles and does not deviate from or subvert them-both in judicial terms, namely [the administration of] justice, and in regulatory terms, namely [the observation of] regulations, formalities and administrative principles, including good customs and traditions.
(J.V.378)
B. Performing the duties of a universal emperor: he performs the five duties of a supreme ruler, called the cakkavatti-vatta:
Dhammadhipateyya: holding the Dhamma supreme; he adheres to truth, righteousness, goodness, reason, principle and rightful rules and regulations as standards; he respects, upholds, favors and establishes himself in righteousness and practices accordingly.
Dhammikarakkha: providing righteous protection; he provides fair protection to all groups of people in the land, i.e., the royal household, the military, administrative officials, civil servants, academics and people of various occupations such as merchants and farmers, country people and inhabitants of the border provinces, monks and priests who uphold moral conduct, and even beasts and birds requiring conservation.
Ma adhammakara: prohibiting unrighteous actions; he arranges preventive and remedial measures, not allowing unrighteous actions, exploitation, oppression, corruption, or unrest to arise in the country; he encourages the people to establish themselves firmly in honesty and virtue and also establishes a system that excludes bad people and promotes good ones.
Dhananuppadana: distributing resources to the poor; he ensures that there are no poverty-stricken people in the land by, for example, arranging that all people have a chance to make an honest living.
Paripuccha: not failing to seek counsel; he seeks advancement in wisdom and virtue by having advisors who are learned and virtuous, who are morally upright and not heedless or self-indulgent, and who can help him to cultivate his wisdom and wholesome qualities; he approaches monks and wise men and queries them to seek knowledge, goodness and truth; he discusses various problems with them at regular and appropriate times so that he may examine and improve himself and carry out his duties rightfully, properly and so as to bring about true welfare and happiness.
(D.III. 61)
C. Effecting the royal benefactions: he supports the people, allowing them to live in unity and harmony, with the four raja-sangaha-vatthu (principles by which a king supports his people):
Sassamedha: shrewdness in promoting agriculture; he is skilled in agronomic policies and promotes agricultural activity which brings about bountiful crop yields.
Purisamedha: shrewdness in promoting government officials; he is clever at making policies for supporting government officials by, for example, encouraging honest and capable officials and providing them with adequate social benefits.
Sammapasa: bonding the people together; he assists the people with policies that support their livelihood by, for example, providing funds from which the poor may borrow to set themselves up in commerce or start business operations, thereby eliminating an economic disparity that is so wide as to cause rifts among the people.
Vajapeyya: impressive speech; he knows how to speak, clarify and advise; he takes an interest in greeting people of all levels and inquiring about their welfare; his speech is pleasant to the ear, worth listening to, reasoned, well-founded and useful; it leads the way to constructive action, to solution of problems, to increased harmony, and to mutual understanding, trust and respect.
(S.I.76)
D. Avoiding the biases: when an administrator is carrying out his functions, he should not allow the four biases, or deviations from righteousness, to interfere:
Chandagati: biased conduct on account of like
Dosagati: biased conduct on account of dislike
Mohagati: biased conduct on account of delusion or foolishness
Bhayagati: biased conduct on account of timidity and fear
(D.III.182, 288)
SECTION TWO
PEOPLE AND LIFE
8. THE CONFIDENT ONE
(A life that is perfect)
Through conducting his life impeccably and reaping the most benefit out of birth into this world, a person can attain such confidence in his life that he fears nothing, not even death. This is living victoriously, making a success of life. Such a person is one who has attained the objective of living and leads his life according to the following principles:
A. Steering one's life to its objectives: he conducts his life toward the realization of the three benefits which are the objectives of life known as the three attha:
1. Ditthadhammikattha: the temporal objective or present benefit, the important kinds being:
a) Having good health, a strong body, freedom from disease, pleasant appearance and longevity.
b) Having work and income, wealth derived from honest livelihood; being economically self-reliant.
c) Having good status, having rank, honor, friendship and social acceptance.
d) Having a happy family, making one's family worthy of respect.
All of the above should be righteously obtained and used or treated so as to produce rightful benefit and happiness both for oneself and for others.
2. Samparayikattha: the spiritual objective or further benefit that gives value and meaning to life, and which leads to the profound inner happiness, especially:
a) Warmth, deep appreciation and happiness through faith; having an ideal.
b) Pride in having a clean life, in having done only good and virtuous actions.
c) Gratification in a worthwhile life, in having made sacrifices and performed beneficial actions.
d) Courage and confidence in having wisdom to deal with problems and guide one's life.
e) Security and freedom from worry in having performed good kamma, having a guarantee for the future life.
3. Paramattha, the highest objective or greatest benefit; having insight into the truth, having penetrated to the nature of life and the world, thereby rendering the mind free, [as a result of which]:
a) One is not shaken or overwhelmed by vicissitudes and changes.
b) One is not disappointed, downhearted or distressed on account of attachment to things.
c) One is secure, calm, clear, cheerful and buoyant at all times.
d) One lives and acts with wisdom, which looks at causes and conditions.
These three levels of attha can be attained on three fronts, as follows:
Attattha: the objective for oneself or one's own benefit; i.e., the three levels of benefit explained above, which one should establish within oneself, or develop one's life toward.
Parattha: the objective for others, or other people's benefit; i.e., the three levels of benefit explained above, which one should help other people successively achieve by inducing and encouraging them to develop their lives.
Ubhayattha: the mutual objective or benefit to both parties; i.e., the collective benefit, happiness and virtue of the community or society, including environmental conditions and factors, both concrete, such as forests, rivers and roads, and abstract, such as morality and culture. We should contribute to the creation and conservation of these in order to help both ourselves and others advance to the three levels of objectives mentioned above, at the very least not allowing our own pursuit of benefit to adversely affect the benefit and well-being of the community. For example, in keeping the discipline a monk helps foster the harmony of the monastic community, which is an atmosphere that helps the monks living together all live in comfort and grow in their practice toward attaining the highest benefit (paramattha).
(Nd2 26)
B. Maintaining inner strength: he has the strength that arises from the moral qualities or practices that are life's assurances-known as the four powers (bala)-which instill such self-confidence into him that he fears no peril, namely:
Panna-bala: the power of wisdom; he is learned; he has proper and clear knowledge and understanding of all matters and tasks he must deal with, and ultimately the true nature of life and the world; he does things with understanding of their reasons and their real nature.
Viriya-bala: the power of effort; he always applies himself to his tasks and duties with effort and perseverance; he does not give up, slacken or become discouraged.
Anavajja-bala: the power of integrity or the power of purity; his conduct and work are honest, faultless, clean, pure and uncensurable.
Sangaha-bala: the power of benefaction; he helps and supports others and makes himself useful to his fellow man; he is a benefactor of the community.
A government official, for example, might bear in mind these four brief injunctions: "Know your work well, perform your duty faultlessly, be honest and do not neglect human relations."
(A.IV.363)
C. Establishing oneself on a firm foundation from which to grasp the highest success aspired to without causing self-delusion, creating opportunities for error and blemish or leading to the accumulation of defilements. This can be achieved by practicing according to the principles known as the four inner strongholds (adhitthana):
Panna: using wisdom; he lives his life with wisdom and acts with reason; he does not react impulsively or emotionally to the incidents he encounters or get carried away by temptation; he studies things to know them clearly and penetrate to their raison d'etre; he understands things as they really are, ultimately attaining the truth.
Sacca: upholding truth; he establishes and maintains himself firmly in the truth that he has clearly known and seen with wisdom. Sacca ranges from being truthful in speech, being true to principles and having integrity in deeds, to [realizing] the highest truth.
Caga: fostering relinquishment; he fosters or increases his relinquishment to ever greater heights to prevent or restrain himself from becoming enslaved by any fame, fortune or success, for example, that he may acquire, which keep luring him into attachment, pride and delusion; he can relinquish whatever he has previously been attached to-ranging from material possessions to mental defilements-that is mistaken, false or wrong.
Upasama: calming the mind; he knows how to find peace in his mind; he trains to be able to overcome mental defilements and remove the frustration and confusion resulting from them; he makes his mind calm and clear so that it can experience the taste of peace; having known the taste of happiness that arises from the calmed mind, he is not easily infatuated with material possessions, status, or fame.
(M.III.243)
9. THE SUCCESSFUL ONE
(A life that advances and succeeds)
One who desires progress and success in life, be it in the field of education, occupation or livelihood, is advised to abide by the following principles:
A. The principles of growth: to practice according to the teachings that guide life to prosperity and eminence known as the four cakka (the conditions likened to the four wheels that carry a vehicle to its destination):
Patirupadesavasa: choosing a suitable environment; to choose a suitable location in which to live, study or work, where there are people and an environment conducive to learning and betterment in life, to the pursuit of the truth, virtue and knowledge, and the generation of goodness and prosperity.
Sappurisupassaya: associating with good people; to seek association or alliance with people who are learned and virtuous and who will support one's pursuit of the truth, virtue and knowledge, and one's advancement and growth in a rightful way.
Attasammapanidhi: establishing oneself rightly; to establish oneself firmly in virtue and a right way of life; to establish a clear and virtuous goal for one's life and work, and set oneself resolutely and firmly on the right path to that goal, not wavering or being negligent.
Pubbekatapunnata: having a good "capital foundation"; one portion of this capital foundation comprises innate qualities such as intelligence, aptitude and a healthy body; the other is, on the basis of that foundation, knowing how to rectify or improve oneself, to seek further knowledge, to strengthen good qualities and to train oneself in preparation for when these qualities are needed, to be ready to welcome success, to bring about welfare and happiness and to advance to even greater heights.
(A.II.32)
B. The principles of success: practicing according to the four conditions that lead to the success of any undertaking, known as the iddhipada (pathways to success):
Chanda: having a heart of zeal; to be keen to do something, and to do it for the love of it; to wish to bring an activity or task to its optimum fruition, not simply doing it to get it out of the way or merely for reward or material gain.
Viriya: doing with effort; to be diligent and apply oneself to a task with effort, fortitude, patience and perseverance, not abandoning it or becoming discouraged, but striving ever onward until success is attained.
Citta: committing oneself to the task; to establish one's attention on the task in hand and do it thoughtfully, not allowing the mind to wander; to apply one's thought to the matter regularly and consistently and do the task or action devotedly.
Vimamsa: using wise investigation; to diligently apply wise reflection to examine cause and effect within what one is doing and to reflect on, for example, its pros and cons, gains and shortcomings or obstructions. This can be achieved by experimenting, planning and evaluating results, and devising solutions and improvements in order to manage and carry out the activity in hand so as to achieve better results.
When applied to the work situation, for example, these four conditions may, in short, be remembered as love of work, tenacity, dedication and circumspection.
(D.III.221)
C. The conditions effectuating enlightenment: to follow the Buddha's example by conducting oneself in accordance with the two qualities that enabled the Buddha to attain his own enlightenment (sambodhi), known as the virtues which the Buddha himself practiced and saw the benefit of (upannata-dhamma):
Asantutthita kusalesu dhammesu: non-contentment with wholesome qualities; knowing no satiation, never having enough, of generating virtue and performing good works.
Appativanita ca padhanasmim: unrelenting effort; striving forward constantly, not retreating; refusing to give in or become discouraged in the face of obstacles, weariness and difficulties.
(D.III.214)
10. THE SHREWD BREADWINNER
(A life that is well founded)
Through abiding by the following principles, a person can be said to know how to acquire and use wealth (i.e., to be money wise), to be a good breadwinner, and to have established himself and used his wealth beneficially-he is one who performs his economic duties properly:
A. On the level of seeking and safeguarding wealth: practicing according to the principles that lead to immediate benefit, or that aid in the attainment of basic benefit, known as the four ditthadhammikattha-samvattanika-dhamma:
Utthana-sampada: endowment of industry; he is energetic and applies himself to his duties and making an honest living; he trains so that he acquires skills and true knowledge; he wisely scrutinizes [his undertakings] and seeks skillful means to manage and conduct his work for good results.
Arakkha-sampada: endowment of protection; he knows how to protect from risk and loss the wealth and fruits of his labor, gained through his own honest efforts.
Kalyanamittata: association with good friends; he discerns which people are worth associating with and which not, and does not associate with or emulate those who would lead him downward, but associates with, studies and emulates people who are learned, worthy, capable, honorable and endowed with qualities that are helpful to his livelihood.
Samajivita: balanced life-style; he keeps track of his income and expenditure and lives within his means so that he is neither deprived nor extravagant, and has income left over for saving.
(A.IV.281)
B. On the level of allotting wealth: having acquired wealth, he knows how to allot it into four portions, according to the principles for dividing wealth known as the four bhoga-vibhaga:
Ekena bhoge bhunjeyya: one portion to be used for supporting himself and his dependents and for good causes.
Dvihi kammam payojaye: two portions to be used for investment.
Catutthanca nidhapeyya: another portion to be put aside for future needs.
(D.III.188)
C. On the level of using wealth: it should always be borne in mind that the acquisition, protection and possession of wealth are for the purpose of creating benefit for both oneself and others. If wealth is not used to create benefit, its acquisition and possession are of no value or meaning. Thus, when one owns or acquires wealth, one should use the first portion as given in B. above in accordance with the five benefits to be derived from wealth, or reasons a noble disciple should hold to for acquiring and possessing wealth (bhogadiya), as described in the Buddha's words:
Having acquired wealth through the sweat of his own brow and the strength of his own arms, honestly and rightfully, a noble disciple:
Supports himself, his parents, children, wife and dependents and sees to their comfort.
Supports his friends and associates and sees to their comfort.
Uses it to safeguard his well-being and to make himself secure and free from dangers.
Makes sacrifice; that is, he gives offerings as support and oblations, in the following ways:
(1) Nati-bali: supporting relatives.
(2) Atithi-bali: receiving guests.
(3) Pubbapeta-bali: making merit or offerings in dedication to the departed.
(4) Raja-bali: supporting the government through taxes, etc.
(5) Devata-bali: making offerings to the deities; that is, contributions made in accordance with his faith.
Supports those monks and priests who are virtuous and free of heedlessness and indulgence.
Having used wealth in this way, even if it has been exhausted he can still rest assured that the wealth has been rightfully used for beneficial purposes, while if it increases he can also feel at ease; thus he is free of remorse in either case.
(A.III.45)
The use of wealth through these five channels is mentioned with a view to enumerating the ways in which wealth should be spent so that one learns how to use it. It is not implied that an equal portion of wealth should be assigned to each. Moreover, this teaching points specifically to expenditure on a regular basis; those who are able should create further benefit in accordance, for example, with the principles for helpful integration (sangaha-vatthu) given in Chapter 4.
11. THE IDEAL HOUSEHOLDER
(A perfect home life)
A person who can be said to have achieved success in domestic life as a good householder, who is worthy of respect and emulation, can be measured by the following gauges:
A. Possessing the four kinds of happiness: these are the four kinds of happiness that are fitting for a householder, or that lay people should always make efforts to attain. They are briefly known as the four kinds of happiness for a householder (kamabhogi-sukha):
Atthi-sukha: the happiness of possessing wealth; the pride, satisfaction and security of having wealth, rightfully acquired through the sweat of his own brow and the strength of his own arms.
Bhoga-sukha: the happiness of spending wealth; the pride and satisfaction of knowing that he has used his wealth, rightfully gained, for the support of himself, his family and his dependents and for good causes.
Anana-sukha: the happiness of freedom from debt; the pride and satisfaction of knowing that he is free, not indebted to anybody.
Anavajja-sukha: the happiness of blameless conduct; the pride and satisfaction of knowing that he has acted honestly, faultlessly and blamelessly in body, speech and mind.
Of these four kinds of happiness, the last is the most valuable.
(A.II.69)
B. Being a model householder: people who live the household life can be divided into several groups and classified into various levels. There are both bad and good, and the good can in turn be divided into several levels. The ideal householder, who is truly worthy of respect, is the tenth of the following ten kinds of householders (kamabhogi):
First group: acquiring wealth through wrongful means [a minus]:
Having acquired wealth, they do not use it to support themselves in comfort [a minus], and they do not share it with others or use it for good causes [a minus] (bad on all three counts).
Having acquired wealth, they use it to support themselves in comfort [a plus], but they do not share it with others or use it for good causes [a minus] (bad on two counts, good on one).
Having acquired wealth, they use it to support themselves in comfort [a plus], and they share it with others and use it for good causes [a plus] (bad on one count, good on two).
Second group: acquiring wealth both rightfully [a plus] and wrongfully [a minus]:
Having acquired wealth, they deal with it as in point 1 (bad on three counts, good on one).
Having acquired wealth, they deal with it as in point 2 (bad on two counts, good on two).
Having acquired wealth, they deal with it as in point 3 (bad on one count, good on three).
Third group: acquiring wealth rightfully [a plus]:
Having acquired wealth, they deal with it as in point 1 (bad on two counts, good on one).
Having acquired wealth, they deal with it as in point 2 (bad on one count, good on two).
Having acquired wealth, they deal with it as in point 3. However, they are still attached to, infatuated and obsessed with wealth, using it without full awareness of its drawbacks, and they lack the wisdom that leads to independence from and mastery over wealth [a minus] (bad on one count, good on three).
Special group: one who acquires wealth rightfully and uses it mindfully and comprehendingly, with a mind that is detached, has the following characteristics:
Having acquired wealth rightfully [a plus], he supports himself comfortably [a plus], shares it with others and uses it for good causes [a plus]. Moreover, he is not obsessed or infatuated with wealth, but uses it with full knowledge and awareness of its benefits and faults, its merits and demerits; he has the wisdom that frees him, making him master of his wealth [a plus].
This tenth kind of householder was commended by the Buddha as the most excellent kind of person, praiseworthy on all four counts, a model householder.
(A.V.176)
C. Governing life with four qualities: he practices according to the four qualities for leading the household life, known as the gharavasadhamma:
Sacca: truthfulness; he adheres to truth, integrity, honesty, sincerity; he is as good as his word; he ensures that his actions are trustworthy and reliable.
Dama: training; he disciplines and restrains himself; he adjusts himself to conditions and corrects and improves himself so as to be constantly progressing.
Khanti: endurance; he applies himself to doing his work with diligence and effort; he is tenacious and endures without wavering; he is firm in his aim and does not become discouraged.
Caga: sacrifice; he is thoughtful and generous; he helps others and performs good works; he relinquishes greed and pride and is able to work with others without being narrow-minded, selfish, or insisting on having things his own way.
(Sn.189)
D. Accepting responsibility for one's dependents: he has good and harmonious relations within the family, among relatives, friends, work associates and all of his dependents, by not only seeing to their material needs but also bringing mental benefit into their lives, by being an example to them and encouraging them in growth with the virtues known as the five qualities leading to noble growth (ariya-vaddhi):
Growth in faith: encouraging them to have firm belief and faith in the Triple Gem [Buddha, Dhamma and Sangha; the Teacher, the Teaching and the Community of Noble Disciples] and in performing good deeds, to have a solid object of faith in their hearts.
Growth in morality: encouraging them to have good conduct, to be honest and maintain good livelihood and to be disciplined and well-mannered.
Growth in learning: encouraging them to acquire knowledge through learning and hearing, by advising them or encouraging them to learn those things that will revive and improve their lives and minds.
Growth in giving: encouraging them to be generous, to be thoughtful to one another and to derive satisfaction in helping their fellow man.
Growth in wisdom: encouraging them to be reflective, to understand reason, to know good from evil, benefit from harm, what is useful from what is not; to see things as they really are; to be judicious, and to use their wisdom to investigate causes and conditions, solve problems and perform and carry out their tasks effectively.
(A.III.80)
E. Conducting oneself as a good citizen: leading oneself and one's family to prosperity and happiness, and being a constructive member of the society, by practicing the following:
Na sadharanadarassa: not being promiscuous or preoccupied with sex.
Na bhunje sadhumekako: not selfishly taking all the tasty morsels for oneself.
Na seve lokayatikam: not wasting time arguing about worthless things.
Silava: having good conduct and discipline; being established in the five precepts.
Vattasampanno: performing one's duties regularly and completely.
Appamatto: not being heedless, but energetic at all times.
Vicakkhano: being judicious, doing things with wisdom.
Nivatavutti atthaddho: being polite, not stubborn or arrogant; being open to the opinions of others.
Surato: being modest; possessing a love of refinement, cleanliness and orderliness.
Sakhilo mudu: having pleasant speech; being gentle in both deeds and thoughts.
Sangaheta ca mittanam: being kind and generous to one's friends.
Samvibhagi: sharing with and helping people in general.
Vidhanava: managing one's duties efficiently and effectively.
Tappeyya: supporting the learned and virtuous monks.
Dhammakamo: loving truth; esteeming virtue.
Sutadharo: having read and heard much; thoroughly knowing one's field.
Paripucchako: possessing an inquiring mind, seeking ever more knowledge.
(J.VI.287)
12. THE UNBEGUILED ONE
(A life that does not err)
A person who is not heedless or so enraptured by life and the world that he is enslaved by them-"deceived by the world, drunk on life," as it were-is one who is mindful, who knows how to look and investigate, and knows the right attitude to adopt to the truths that exist inherently in life and this world as the natural course of things, as follows:
A. Knowing the ways of the world: he reflects on, understands and establishes mindfulness properly in relation to the ever-changing conditions in life within the world known as the eight loka-dhamma (norms of the world, or normal conditions which repeatedly visit worldly beings, and by which worldly beings are constantly being spun around):
Sweet Bitter
1. Gain 2. Loss
3. Repute 4. Disrepute
5. Praise 6. Blame
7. Happiness 8. Suffering
These eight worldly conditions are divided into two sides, those that are pleasant, desirable and generally aspired to, known as ittharammana, and those that are distressing, undesirable, and generally abhorred, known as anittharammana. Regardless of whether they are liked or not, these eight worldly conditions can arise for everyone, be they unlearned and unenlightened or learned and enlightened, the only difference lying in the way each person responds to and acts on them. That is to say:
Unlearned, unenlightened beings do not know or understand the true nature of worldly conditions and so they mindlessly rejoice and lament over them: whenever they win they become indulgent and vainglorious, and whenever they lose they become sad and despondent, or even deranged. They let worldly conditions control their lives and overwhelm their minds, so that they are forever experiencing ups and downs and do not transcend sorrow.
Learned noble disciples know how to reflect on worldly conditions and see their true nature: that all things that arise, whatever they may be, are without exception unstable, impermanent, imperfect and naturally subject to change. Thus they do not mindlessly indulge in pleasant experiences (ittharammana) or become saddened or depressed on account of unpleasant experiences (anittharammana); they abide with mindfulness and equilibrium, neither indulging in happiness nor being overwhelmed by suffering.
Moreover, the noble disciple may make use of worldly conditions. For example, he may use undesirable experiences as lessons, tests or exercises for training in his own self-development, or use desirable experiences as opportunities or tools for constructive action and the furtherance of beneficial activities.
(A.IV.157)
B. Ignoring no divine messengers: he reflects on the states that always arise among humankind, which are reminders of the natural course of life, something not to be heedlessly indulged in. These states are known as the five deva-duta (the harbingers or heralds of the Lord of Death):
A newborn baby: [reminds us] that when we are born this is all we are.
An old person: [reminds us] that all people, if they live long enough, will have to experience this.
A sick or injured person: [reminds us] that this condition may arise for any of us.
A prisoner: [reminds us] that bad deeds cause misery and suffering even in this very life, let alone after death.
A dead person: [reminds us] that death awaits all of us; no one can escape it, and no one knows for certain where and when it will happen.
Whenever we see these phenomena-as when we enter a cemetery, a prison or a hospital-we should not become depressed over or afraid of them, but establish mindfulness, and reflect on them with wisdom so that we are roused to bring forth wholesome actions and lead lives that are free of intoxication and heedlessness.
(M.III.179)
C. Reflecting on the formula of life: even when he does not see the "divine messengers," he should constantly reflect according to the five subjects that all people, male or female, lay followers or monastics, should constantly bear in mind (abhinha-paccavekkhana):
Jaradhammata: we are subject to aging and cannot escape it.
Byadhidhammata: we are subject to pain and illness and cannot escape them.
Maranadhammata: we are subject to death and cannot escape it.
Piyavinabhavata: we must inevitably be separated from all people and things that we love.
Kammassakata: we have kamma as our own; whatever deeds we do, be they good or evil, of those we will surely be the heirs.
Regularly reflecting in this way helps to prevent infatuation with youth, possessions and life, alleviating heedlessness and attachment, preventing evil actions and inspiring us to quickly work for goodness and benefit.
(A.III.71)
SECTION THREE
PEOPLE AND PEOPLE
13. THE PARTNER
(A good spouse)
To be partners in life, good spouses should not only have pleasant sensual attributes, but also possess the qualities and observe the principles of conduct listed below:
A. The compatible couple: there are principles for partners in life to ensure their compatibility, providing a firm foundation for a long married life, called the four qualities for a good match (samajivi-dhamma):
Sama-saddha: having compatible faith; they uphold the same religion, revere the same objects of worship, concepts, beliefs or principles, and share the same lines of interest-they are equally firm in all these or can reach agreement on them.
Sama-sila: having compatible morality; they have conduct, morality, ethics, manners and upbringing which are harmonious or compatible.
Sama-caga: having compatible generosity; they are in accord, not conflict, with each other in their generosity, hospitality, munificence, sacrifice, and readiness to help others.
Sama-panna: having compatible intelligence; they are sensible and can understand each other; they can at least reason with each other.
(A.II.60)
B. Sweet couples and bitter couples: or "blessed couples and doomed couples," are partners who have qualities, tendencies, conduct and responses to each other that make their lives either, on the positive side, mutually supportive or compatible, or, on the negative side, barely endurable or downright miserable. In this regard, there is the teaching on the seven kinds of wives, as follows:
Vadhaka-bhariya: the murderous wife; a wife who does not live happily with her husband, who disparages him and thinks of destroying him.
Cori-bhariya: the thieving wife; a wife who squanders all her husband's wealth.
Ayya-bhariya: the domineering wife; a wife who is lazy and doesn't attend to her duties; she is foul-mouthed and vulgar, and likes to dominate her husband.
Mata-bhariya: the motherly wife; a wife who looks to her husband's well-being and attends to his needs, taking care of the money that he acquires and seeing that it is not squandered.
Bhagini-bhariya: the sisterly wife; a wife who respects and loves her husband as a younger sister loves her brother; she is gentle and deferential, and tends to agree with her husband.
Sakhi-bhariya: the comradely wife; a wife who is like a friend, loyal to her husband; when she greets her husband she is happy; she deports and conducts herself well; she has fine manners and is a friend who readily shares her husband's thoughts and feelings.
Dasi-bhariya: the servile wife; a wife who lives under her husband's thumb, and who passively endures his beatings and abuse.
(A.IV.91)
According to the teachings, a wife should look at herself and ask herself what kind of wife she is now and what kind of wife she should be. For a man, this teaching might be used as a principle for exploring his own character to see which kind of wife he is most suited to, and to examine a potential partner to see whether or not she is suited to him.
There are also many different kinds of husbands, in regard to which a parallel can be drawn to the seven kinds of wives.
C. The couple sharing in goodness: the four principles for leading the household life (gharavasa-dhamma) can be used by a couple in the following ways:
Sacca: truthfulness; being truthful and faithful to each other in thoughts, speech and deeds.
Dama: training; exercising restraint, training themselves to correct faults, resolve differences, adapt to each other and improve themselves.
Khanti: patience; being firm, stable and patient; not reacting impulsively to each other's affronts; enduring difficulties and hardships and overcoming obstacles together.
Caga: sacrifice; being thoughtful, able to give up personal comfort for the sake of one's partner by, for example, foregoing sleep in order to nurse him or her in sickness; also being kind and generous, not uncharitable, to the relatives and friends of one's partner.
(S.I.215)
D. The couple sharing responsibility help and serve each other according to the teachings given on the rearward of the six directions as follows:
A husband serves his wife by:
Honoring her in accordance with her status as his wife.
Not disparaging her.
Not committing adultery.
Giving her control of household concerns.
Giving her occasional gifts of ornaments and clothing.
A wife honors her husband by:
Keeping the household tidy.
Being helpful to the relations and friends of both sides of the family.
Not committing adultery.
Safeguarding any wealth that has been acquired.
Being diligent in all her work.
(D.III.192)
E. A sympathetic husband: There are a number of conditions peculiar to a woman about which a husband should be considerate and to which he should respond with care and sympathy. They are:
She must be parted from her kin despite her young age to live with her husband's family: the husband should make her feel at home.
She has a monthly period, which sometimes causes vacillations in her physical and mental states: the husband needs to understand this.
She may be with child, at which times she needs special care and attention, both physical and mental.
She may give birth, which is an extremely painful and even life-threatening time: the husband should look after his wife as if her suffering were his own.
She must submit to the wants of her husband: the husband should not do just as he pleases, but appreciate her attention and respond to it thoughtfully.
(After S.IV.239)
14. THE KEEPER OF THE LINEAGE
(A good head of family)
A head of family, in addition to practicing in accordance with the qualities and principles already mentioned, for example by knowing how to make a living, should also abide by certain principles concerning responsibility for his family in the following ways:
A. Ensuring the stability of the family line by practicing according to the principles for sustaining family prosperity, or causes for a family's prosperity and longevity, known as the four kula-cira hiti-dhamma:
Nattha-gavesana: when things are lost or used up, he replenishes them.
Jinna-patisankharana: when things are old and damaged, he restores and repairs them.
Parimita-panabhojana: he knows moderation in eating and using.
Adhipacca-silavanta-thapana: he places a moral and virtuous woman or man in charge of the household.
(A.II.249)
B. Honoring the people who are like fire: the following people are like fire-if one behaves toward them properly, great benefit can arise, but if one relates to them wrongly great harm can result, like burning oneself with fire. Thus one should act [toward them] as the ancient fire worshippers who took pains to tend the fires they worshipped caringly, cautiously, attentively and properly, out of respect and awe. These people are called aggi-paricariya (fires to be tended: people who must be worshipped by giving them attentive care and the respect proper to their position, like the fire of a fire worshipper):
Ahuneyyaggi-"the fire deserving of offerings": father and mother.
Gahapataggi-"the fire of the householder": wife, children and dependents.
Dakkhineyyaggi-"the fire worthy of gifts": virtuous priests or monks, who teach and uphold righteousness, who practice rightly, and who are not heedless or deluded.
(D.III.217)
C. Attending to one's children: as a parent, one should be aware of the three kinds of children, and arrange education and training for them in order to ensure that they develop in the best way. They are:
Abhijata-putta: the child who excels his or her parents, and is superior to them.
Anujata-putta: the child who follows his or her parents, and is equal to them.
Avajata-putta: the child who falls short of his or her parents, who drags the family down into ruin.
(It.62)
D. Maintaining the duties of a parent: helping children according to the principles of conduct for parents, who are described as the "forward direction," by:
Cautioning and protecting them from evil.
Nurturing and training them in goodness.
Providing an education.
Seeing to it that they obtain suitable spouses.
Providing allowances and bequeathing the inheritance to them at the proper time.
(D.III.191)
E. Being a good citizen: the family is the basic social unit and is a factor for social and national prosperity and security. Thus, a good head of family should also be a good citizen by conducting himself according to the principles outlined in Chapter 12, point E.
15. THE FAMILY SUCCESSOR
(A worthy heir)
A family's successor, in addition to inheriting the wealth and family name, must also take over various duties and adopt certain virtuous qualities which are related to preserving the family lineage. In the first place, as a good heir, he should abide by the following principles:
A. Opening the doorway to growth and progress: practicing according to the six conditions that are a doorway to benefit and happiness or the practices that are like a gateway of victory opening onto advancement in life (vaddhana-mukha), as follows:
Arogya: maintaining good health; having the greatest wealth, which is the absence of illness in both mind and body.
Sila: being possessed of discipline; conducting oneself well and properly, creating no trouble in the community.
Buddhanumata: having a good example; studying and emulating great, enlightened beings.
Suta: learning to be really learned; learning and seeking knowledge so as to be truly versed in one's subject; taking an interest in keeping updated.
Dhammanuvatti: doing only what is right and good; firmly establishing oneself in righteousness; conducting both one's personal life and work with rectitude.
Alinata: being energetic and diligent; being ardent, not given to discouragement or sluggishness; constantly striving forward.
(J.I.366)
B. Shutting off the channels of ruin: steering clear of the practices that are channels to ruin and destruction, and which lead to the dissipation of wealth, known as the six pathways to ruin (apaya-mukha):
1. To be addicted to drink and drugs, which has six hazards:
Wealth visibly dissipates.
Brawls are caused.
Health is impaired.
Reputation is harmed.
Indecent exposure and shamelessness result.
Intelligence is reduced.
2. To be always revelling in nightlife, which has six hazards:
One's self is not protected.
Wife and children are not protected.
Wealth is not protected.
One is susceptible to suspicion and doubt.
One is exposed to slander and rumor.
It leads to trouble of many a kind.
3. To be bent on entertainment, which has a harmful effect on work because one is always preoccupied with forms of entertainment and wasting time frequenting them: where there is dancing, singing or music, there one goes.
4. To be addicted to gambling, which has six hazards:
When one wins, one gains enemies.
When one loses, one bemoans one's lost wealth.
Wealth visibly dissipates.
One's word is not respected in meetings.
One is an object of contempt for one's friends
One is not favored as a potential partner in life because one could not be trusted to raise a family
5. To consort with evil people, which has the harmful effect of turning one into an evil person just like any of the six kinds of evil persons one associates with: that is, having friends that lead one into becoming a gambler, a womanizer, a drunkard, a forger, a trickster or a hood.
6. To be chronically lazy, which has the harmful effect of causing one to give all kinds of excuses for putting off the work that should be done; new wealth does not arise, and old wealth dissipates. The six excuses for not working are "too cold," "too hot," "too late," "too early," "too hungry," and "too full."
(D.III.182)
C. Cementing relationships with one's parents: as a son or daughter, one should honor one's parents, who are compared to the "forward direction," in the following ways:
Having been raised by them, one looks after them in return.
One helps them in their work.
One continues the family line and tradition.
One behaves as is proper for an heir.
When they have passed away, one performs meritorious acts and dedicates the merits to them.
(D .III.191)
D. Having the guarantee of a life that will progress: The Buddha stated that children are the foundations of the human race. The sons and daughters of a family are the children of a society. They should be given training which provides them with a basic capital for preparing them to advance in their education and life development to become valuable members of society. This can be achieved by instilling in them the qualities known as the auroras of a good life, or the dawn of education, of which there are seven, as follows:
Seeking out sources of wisdom and good examples.
Having discipline as a foundation for life development.
Having a heart that aspires to learning and constructive action.
Dedicating oneself to training for the realization of one's full human potential.
Adhering to the principle of conditionality; seeing things according to cause and effect.
Establishing oneself in heedfulness.
Thinking wisely so as to realize benefit and see the truth.
For explanations, see Introductory Section: Human Beings and Being Human, 1. Man, the Noble Being.
16. THE COMPANY ONE KEEPS
(True friends and false friends)
Our association with friends is important, having a great influence on our advancement and regression in life. Thus we should be aware of the main teachings on friends. Listed here are the teachings on those who should be associated with and those who should not, and the principles through which friends should relate to each other:
A. False friends: one should know the four kinds of false friends, or enemies in the guise of friends (mitta-patirupaka), as follows:
1. The out-and-out robber, one who only takes from his friend (harajana), has four main features:
He thinks only of getting.
He gives little in the hope of getting much.
Only when he is in danger does he help his friend.
He is a friend only for his own profit.
2. The smooth talker (vaciparama) has four main features:
He is only good at talking about that which is done and gone.
He is only good at talking about that which has not yet come.
He offers help that is ineffectual.
When his friend needs help, he makes excuses.
3. The flatterer (anupiyabhani) has four main features:
He consents to [his friend's] doing wrong.
He consents to his doing right.
He sings his praises to his face.
He runs him down behind his back.
4. The leader to ruin (apayasahaya) has four main features:
He is a companion in drinking.
He is a companion in night life.
He is a companion in frequenting shows and fairs.
He is a companion in gambling.
B. True friends: one should know the four kinds of true friends, or friends at heart (suhada-mitta), as follows:
1. The helping friend (upakaraka) has four main features:
When his friend is off guard, he guards him.
When his friend is off guard, he guards his property.
In times of danger, he can be a refuge.
In times of need, he gives more than asked for.
2. The friend through thick and thin (samanasukhadukkha) has four main features:
He confides in his friend.
He keeps his friend's secrets.
He does not desert his friend in times of danger.
He will give even his life for his friend's sake.
3. The good counselor (atthakkhayi) has four main features:
He restrains his friend from doing evil or harm.
He encourages his friend in goodness.
He makes known to his friend what he has not heard before.
He points out the way to prosperity and happiness.
4. The loving friend (anukampi) has four main features:
When his friend is unhappy, he commiserates.
When his friend is happy, he is happy for him.
When others criticize his friend, he comes to his defense.
When others praise his friend, he joins in their praise.
(D.III.185)
C. Reciprocal friendship: friends should support each other according to the practices in the teachings on the "left direction" listed below:
One should treat friends as follows:
Share with them.
Speak kindly to them.
Help them.
Be constant through their ups and downs.
Be faithful and sincere.
Friends reciprocate as follows:
When their friend is off guard, they protect him.
When their friend is off guard, they protect his property.
In times of danger, they can be a refuge.
They do not desert their friend in times of need.
They respect their friend's family and relations.
(D.III.189)
17. THE WORKER AND THE BOSS
(Employee and employer)
People who work together in the capacity of employee and employer should relate to each other properly in accordance with their duties, so that good relations are maintained and the work proceeds smoothly, by abiding by the principles of conduct outlined in the teachings on the "lower of the six directions" as follows:
A. An employer should support his servants and employees by:
Assigning them work in accordance with their strength, sex, age, and abilities.
Paying them wages commensurate with their work and adequate for their livelihood.
Granting them fringe benefits by, for example, providing medical care in times of sickness.
Sharing with them a portion of any special profits that may accrue.
Giving them appropriate holidays and time to rest.
B. An employee helps his employer by:
Starting work before him.
Stopping work after him.
Taking only what is given by the employer.
Doing his job well and seeking ways to improve on it.
Spreading a good reputation about his employer and his business.
(D.III.189)
SECTION FOUR
PEOPLE AND THE WAY
18. THE EDUCATOR
(A teacher, mentor or preacher)
One whose duty it is to teach and provide others with learning, especially a teacher, should possess the qualities and observe the principles of conduct outlined below:
A. He is a good friend: [a teacher] should be endowed with the seven qualities of the good friend (kalyanamitta-dhamma), as follows:
Piyo: endearing; he is endowed with kindness and compassion, taking an interest in his students and their well-being; he has rapport; he creates a familiar and casual atmosphere, encouraging students to approach him with queries and doubts.
Garu: worthy of respect; he is firm, adhering to principle; he has conduct that befits his position, inspiring feelings of reassurance, refuge and safety.
Bhavaniyo: inspiring; he is truly learned and wise, and is one who constantly trains and improves himself; he is praiseworthy and exemplary, so that his students speak and think of him appreciatively, confidently and proudly.
Vatta: capable of speaking effectively; he knows how to explain things clearly, and knows when to speak what and how; he gives counsel and caution and is an able advisor.
Vacanakkhamo: patient with words; he willingly listens to questions and queries, no matter how petty, and can bear even improprieties, admonishments and criticisms without becoming dejected or offended.
Gambhiranca katham katta: capable of expounding on the profound; he can explain difficult and profound subjects clearly and can teach his students even profounder subjects.
No catthane niyojaye: not leading in wrongful ways; he does not lead his students in ways that are detrimental or in matters that are worthless or improper.
(A.IV.31)
B. He is dedicated to giving knowledge by establishing himself in the five qualities of one who gives teachings, known as the dhammadesaka-dhamma:
Anupubbikatha: teaching step-by-step, in proper sequence; he teaches the principles or subject matter in order, from easy to abstruse, shallow to profound, in logical progression.
Pariyayadassavi: expanding on and clarifying the main points; he explains; he brings forth reasons to clarify the meaning of each aspect and point; he varies his explanations to enable his listeners to clearly see his points in the light of reason.
Anudayata: teaching with a heart of goodwill; he teaches with a mind imbued with goodwill and a sincere desire for his listeners' benefit.
Anamisantara: aiming not for material gain; he does not teach out of a desire for any material reward, payment or personal benefit.
Anupahacca: speaking impartially and unabrasively; he teaches according to the principles, according to the content, with the intention of revealing the truth and the meaning, neither exalting himself nor satirizing or belittling others.
(A.III.184)
C. He maintains the fourfold grace of a teacher: a capable teacher has the following techniques of teaching:
Sandassana: making clear; no matter what he teaches, he explains the reasons behind it and analyzes it so that his listeners understand it clearly, as if leading them by the hand to see it for themselves.
Samadapana: inviting practice; he teaches in such a way that [his listeners] see the importance of doing what needs to be done, appreciate its value, become convinced, accept it and are motivated to implement it or put it into practice.
Samuttejana: arousing courage; he rouses his listeners to zeal, interest, fortitude and firm resolve to consummate the practice, to fear no difficulty or hardship.
Sampahamsana: inspiring joy; he creates an atmosphere of fun, cheerfulness, joyousness and delight; he inspires his listeners with hope and vision of a good result and the way to success.
In brief, this can be summarized as: teaching to clarify, motivate, rouse and delight.
(As in D.I.126)
D. He uses the three gauges: briefly speaking, a teacher may examine himself with the three kinds of manner that characterized how the Buddha taught:
He teaches with true knowledge: having first himself acquired true knowledge and accomplished his goal, he teaches others.
He teaches logically, so that his listeners can clearly see the meaning with their own wisdom.
He teaches pragmatically, accomplishing the objective of the teaching by, for example, guiding his listeners to truly understand, to see the truth, to actualize the practice and to attain the results of the practice.
(A.I.276)
E. He performs the duties of a teacher to a student: he conducts himself toward his students by helping them according to the teachings compared to the "right direction," as follows:
He trains them to be good.
He guides them to thorough understanding.
He teaches the subject in full.
He encourages and praises his students' goodness and abilities and allows their full expression.
He provides a protection for all directions; that is, teaching and training them so that they can actually use their learning to make a living and know how to conduct themselves well, having a guarantee for smoothly leading a good life and attaining happiness and prosperity.
(D.III.189)
19. THE LEARNER
(A pupil, student or researcher)
For one who is learning, whether a pupil, a student or a researcher, the teachings for one who is to be successful, namely the four wheels (cakka) and the four pathways to success (iddhipada) are not the only thing to bear in mind. There are also the following principles to learn and practices to observe:
A. Knowing the heralds of learning: he understands the two factors for Right View, which are:
Good external factor: having good friends, which refers to associating with teachers, advisors, friends, and [other vehicles of learning such as] books. It also includes having general social conditions that are wholesome and helpful. All of these will encourage or arouse the arising of wisdom, through the processes of listening, discussing, seeking advice, querying, reading, and researching. This also entails being selective about the use of mass media.
Good internal factor: yonisomanasikara, which is the proper use of thinking, knowing how to think, or being skilled in thinking; that is, seeing things with critical reflection, tracing their causes and effects; analyzing an object or problem in order to see it as it is and in terms of its causal conditions until one sees its true nature and can solve the problem or bring about benefit.
In short:
Knowing how to rely beneficially on the people and things around one.
Knowing how to be self-reliant and also make oneself a refuge to others.
(M.I.294)
B. Having the guarantee of a life that is progressing: Having learned of the two heralds of learning, one must put them into practice in one's own life and also develop another five qualities, bringing the total to seven, which are known as the auroras of a good life, or the dawn of education. The Buddha compared them to the light of the dawn, which always precedes sunrise, because these qualities are the capital foundation which guarantees that learning will advance and life will progress to virtue and success that are exalted and noble. They are as follows:
Seeking out sources of wisdom and good examples.
Having discipline as a foundation for one's life development.
Having a heart that aspires to learning and constructive action.
Dedicating oneself to training for the realization of one's full human potential.
Adhering to the principle of conditionality; seeing things according to cause and effect.
Establishing oneself in heedfulness.
Thinking wisely so as to realize benefit and see the truth.
For explanations, see Introductory Section: Human Beings and Being Human, 1. Man, The Noble Being.
C. Practicing according to the principles for encouraging wisdom: in practice, he may bring about the two conditions for Right View mentioned above by following the principles known as the four vuddhi-dhamma (conditions conducive to the development of wisdom):
Sappurisasamseva: associating with the wise; he knows how to select sources of knowledge, and associates with learned people who are virtuous, wise and worthy of respect.
Saddhammassavana: harkening to the teaching; he listens attentively to teachings and advice; he searches for knowledge from people and from books or mass media; he applies himself to learning and researching, seeks advice and makes queries so that he attains real knowledge.
Yonisomanasikara: thinking wisely; having learned, seen, read or heard about something, he reflects on it for himself, analyzes it to see its true nature and looks into it to see the what, when, where, why and how of it; he sees its merits and demerits, benefit and harm, etc.
Dhammanudhammapa ipatti: practicing in accordance with principles; the things he has learned, heard and thoroughly considered he puts into practice correctly in accordance with the principles and their objectives, so that the minor principles accord with the major ones and the minor practices are harmonious with the overall objective; he practices the teaching with its objective in mind; for example, contentment as a support for effort, but not leading to laziness.
(A.II.245)
D. Learning to be learned: whatever he learns or studies, he makes himself well versed in that field by increasing and clarifying his knowledge and understanding until he is endowed with the five qualities of a learned one (bahussuta):
Bahussuta: hearing much; he learns, hears, sees, experiences, reads and amasses a large and extensive amount of knowledge in his field.
Dhata: retaining; he grasps the gist or essence and remembers the subject matter accurately.
Vacasa paricita: becoming fluent; he recites or speaks about the subject often so that he is fluent in and clear about it, and can answer any queries about it.
Manasanupekkhita: becoming thoroughly familiarized; he thinks about the subject so often that he is thoroughly familiar with it; whenever he calls it to mind the content is vivid to him, and he perceives it clearly and thoroughly.
Ditthiya supatividdha: having penetrated; he clearly understands the overall meaning and rationale of the subject; he thoroughly and penetratingly knows its source, its logic and the relationship of the content and details within the subject itself and in relation to other subjects within that field or theory.
(A.III.112)
E. Honoring the "lighter of the lamp": in terms of their relations with the teacher, students should show respect to him as the "right direction" according to the teachings on the six directions:
Rising to greet the teacher and showing respect to him.
Approaching the teacher to care for and attend him, to consult, query and receive advice from him.
Hearkening well so as to gain wisdom.
Serving the teacher and running errands for him.
Learning the subject respectfully and earnestly; giving the task of learning its due importance.
(D.III.189)
20. THE DEVOTEE
(A lay follower)
Buddhists express their relationship to their religion through the following principles of conduct:
A. Supporting the monks: treating the monks as the "upper direction," by:
Acting toward them with goodwill.
Speaking to them with goodwill.
Thinking of them with goodwill.
Receiving them willingly.
Supporting them with the four requisites [almsfood, robes, shelter and medicine].
(D. III. 192)
B. Making merit: performing good deeds through the various means known as the three punnakiriya-vatthu (bases of meritorious action):
Dana-maya: making merit through sharing out material things.
Sila-maya: making merit through virtuous conduct or moral behavior.
Bhavana-maya: making merit through mind training, i.e., developing mental qualities and wisdom.
Buddhists should also make an effort to perform these seven more specific kinds of merit, bringing the total to ten:
Apacayana-maya: making merit through polite and modest conduct.
Veyyavacca-maya: making merit through efforts to give practical help, offer service or do the common good.
Pattidana-maya: making merit through involving others in doing good deeds.
Pattanumodana-maya: making merit through rejoicing in the good deeds of others.
Dhammassavana-maya: making merit through listening to the teachings and acquiring knowledge that is free of harm.
Dhammadesana-maya: making merit through explaining the teachings and imparting knowledge that is beneficial.
Ditthujukamma: making merit through correcting one's views, learning to see all things as they really are so that one attains Right View.
(D.III.218; D.A.III.999)
C. Familiarizing oneself with the religion: if one wishes to practice more strictly, to be a male lay follower (upasaka) or female lay follower (upasika), one should establish oneself in the conditions leading to prosperity for a lay follower known as the seven upasaka-dhamma, as follows:
Not failing to visit or meet with the monks.
Not neglecting to hear the teachings.
Training oneself to progress in higher levels of morality.
Being imbued with faith in the monks, be they elders, newly ordained or of intermediate status.
Listening to the teaching not for finding fault or flaws to criticize.
Not seeking the gift-worthy, or a field of merit, outside Buddhist principles.
Giving first service to this religion; that is, applying oneself to supporting Buddhist activities.
(A.IV.25, 26)
D. Being a leading lay follower: good Buddhist lay followers (upasaka, upasika) should be endowed with the qualities known as the five upasaka-dhamma:
They have faith, rational belief and confidence in the attributes of the Triple Gem.
They have morality, at least maintaining themselves in the five precepts.
They reject superstition; they believe in deeds, not in luck; they aspire to results through their own actions, not through lucky charms or things wildly rumored to be magical.
They do not seek the gift-worthy outside of this teaching.
They apply themselves to supporting and helping with Buddhist activities.
(A.III.206)
E. Regularly monitoring one's progress: this is in brief to uphold the qualities for measuring progress in the Buddha's teachings known as the five ariya-vaddhi:
Saddha: having belief that accords with the principles of Buddhism, not being credulous or easily led astray.
Sila: having honest and exemplary conduct and livelihood.
Suta: having sufficient knowledge of the principles of Buddhism to be able to practice them and teach them to others.
Caga: sharing and giving, being ready to help those deserving of help.
Panna: understanding the true nature of life and the world so that one's mind is not bound by them.
(A.III.80)
21. THE PERPETUATOR OF THE RELIGION
(A Buddhist monk)
The Order of monks (Sangha), who are the ordained members of the Buddhist religion, have the responsibility of studying, practicing and teaching the Dhamma, thereby perpetuating the religion. Monks have many rules of conduct to observe. Here only some of their duties in relation to lay people and some of the admonishments for practice will be given:
A. Helping householders: a monk helps lay people through the principles of practice for the "upper direction" as follows:
Enjoining them from evil actions.
Encouraging them in goodness.
Assisting them with kind intentions.
Making known to them things not heard before.
Explaining and clarifying those things they have already heard.
Pointing out the way to heaven, teaching them the way to happiness and prosperity.
(D.III.192)
B. Regularly examining oneself: a monk must be constantly cautioning himself in accordance with the ten themes to be frequently reflected on by a monk (pabbajita-abhinha-paccavekkhana):
My standing is not the same as that of a layman. I have renounced all statuses; I should live simply, and not try to get things my own way.
My livelihood depends on others as I rely on them for my sustenance; I should make myself easily looked after and use the four requisites reflectively, not out of craving.
The manner expected of me differs from that of a lay person; whatever is the manner of a monk I must adopt; I must also constantly improve myself.
In regard to moral conduct, am I still beyond self-reproach?
In regard to moral conduct, am I still beyond the reproach of my friends in the higher life (brahmacariya) who are wise?
I will have to be separated from all that is loved and dear.
My kamma is my own; whatever kamma I do, whether good or evil, of that I will surely be the heir.
The days and nights are passing: how am I using my time?
Am I content with a secluded dwelling?
Are there any of those supernormal attainments within me that will save me from embarrassment when later questioned by my fellow monks?
(A.V.87)
22. THE ATTAINER OF THE DHAMMA (A liberated one)
Just as a drop of water does not cleave to the lotus leaf, or water to the lotus flower, a sage does not cleave to sights seen, sounds heard or experiences cognized.
(Sn.812)
Attainers of the Dhamma do not pine over things done and gone or dream about things not yet come. They attend to the present; thus are they radiant.
Those who are still weak in wisdom spend their time day-dreaming about things not yet come and pining over things done and gone, so they become haggard, like fresh reeds uprooted and left in the sun.
(S.I.5)
One without the defilements which cause the concern of "mine" and "theirs" does not have to contend with the notion of "mine" and is thus without the sorrow of not having. He is not agitated by longing, he has no obsessions, he is not perturbed; he is constant in all situations. Since he is unperturbed, his insight is clear and he is free from all kinds of mental concoctions; he has abandoned brooding and bemoaning and sees only ease in all places.
(Sn.951-953)
He who has attained the Dhamma and extinguished the defilements is always at ease; he who is not attached to sensuality is cool and at peace; within him no foothold for the defilements can be found.
When all attachments are cut off, all anxiety driven from the heart, and the heart is at rest, peace and happiness are attained.
(A.I.138)
Question: Monk, don't you have any suffering, don't you have any fun, aren't you bored sitting by yourself?
Answer: Great One, I do not have any suffering and neither do I have fun; even though I sit all alone, I am not bored.
Question: Monk, how is it that you do not have any suffering, how is it that you do not have any fun, and how is it that you are not bored sitting on your own?
Answer: Only those who suffer have fun, and only those who have fun suffer. The monk is free of both fun and suffering. This is how it is; understand it thus.
(S.I.54)
Irritation does not exist in the mind of the noble one who has transcended [the concern with] being or not being this or that; he is free of fear and has only happiness, no sorrow. Even the devas cannot perceive his mind.
(Ud.20)
He who has attained the Dhamma has no task to do, as his task has been accomplished. As long as he has not obtained a foothold, the swimmer must strive to his utmost, but when he has found a place to rest his feet and gone up to dry land, his striving is over because he has crossed to the further shore.
(S.I.48)
While alive he is untroubled, and when he dies he is not sorrowful; a sage who has seen the goal lives unsorrowfully even in a sorrowful world.
(Ud.46)
Wherever I go I am unafraid; wherever I sleep, I am unalarmed. The nights and days do not burn me. I see nothing in this world that is to be lost; therefore my heart dwells in goodwill and kindness to all beings until I fall to sleep.
(S.I.110)
Game va yadi varanne ninne va yadi va thale
Yattha arahanto viharanti tam bhumiramaneyyakam
Be it a village or forest, in lands low or high,
wherever enlightened ones dwell, that is a place of delight. (Dh.98)
The Buddhist's life standards can be summarized according to the Buddha's words as follows:
Organizing one's life and social relationships so that they become a solid foundation with the layman's code of discipline [gihi-vinaya], as follows: Law 1: Refrain from fourteen kinds of evil.
A. Refraining from the four deeds that defile (kammakilesa):
Killing, doing bodily harm or taking life (panatipata).
Stealing, violating property rights (adinnadana).
Committing sexual misconduct (kamesumicchacara).
Speaking falsely, lying, deceiving (musavada).
B. Refraining from the four kinds of biased conduct (agati):
Biased conduct on account of like (chandagati).
Biased conduct on account of dislike (dosagati).
Biased conduct on account of fear (bhayagati).
Biased conduct on account of foolishness (mohagati).
C. Avoiding the six channels to ruin (apaya-mukha):
Being addicted to drink and drugs.
Always reveling in nightlife.
Being bent on entertainment.
Being addicted to gambling.
Consorting with evil friends.
Being chronically lazy.
Law 2: Prepare resources for life on two fronts.
A. Choosing the people one associates with, in order to steer one's life along a path that is prosperous and constructive, by avoiding false friends and associating only with true friends, as follows: a) Being wise to the four kinds of false friends or enemies in the guise of friends (mitta-patirupaka):
1. The out-and-out robber, who only takes from his friend, has four features:
He thinks only of getting.
He gives little in the hope of getting much.
Only when he is in danger does he help his friend out.
He associates with his friend only for his own profit.
2. The smooth talker has four features:
He talks only of what is done and gone.
He talks only of what has not yet come.
He offers help that is ineffectual.
When his friend needs a hand, he makes excuses.
3. The flatterer has four features:
He consents to [his friend's] doing wrong.
He consents to his doing right.
He sings his praises to his face.
He runs him down behind his back.
4. The leader to ruin has four features:
He is a companion in drinking.
He is a companion in nightlife.
He is a companion in frequenting shows and fairs.
He is a companion in gambling.
b) Knowing of the four kinds of true friends or friends at heart (suhada-mitta):
1. The helping friend has four features:
When his friend is off guard, he guards him.
When his friend is off guard, he guards his property.
In times of danger, he can be a refuge.
In times of need, he gives more than asked for.
2. The friend through thick and thin has four features:
He confides in his friend.
He keeps his friend's secrets.
He does not desert his friend in times of danger.
He will give even his life for his friend's sake.
3. The good counselor has four features:
He restrains his friend from doing evil or harm.
He encourages him in goodness.
He makes known to his friend what he has not heard before.
He points out the way to prosperity and happiness.
4. The loving friend has four features:
When his friend is unhappy, he commiserates.
When his friend is happy, he is happy for him.
When others criticize his friend, he comes to his defense.
When others praise his friend, he joins in their praise.
B. Allocating one's wealth by being diligent in earning and saving righteously so that wealth increases, as bees make their hive or termites make their mound, and by planning expenditure as follows: One portion to be used for supporting oneself, one's family and dependents, and for doing good works.
Two portions to be used for investment.
Another portion to be put aside for future needs.
Law 3: Maintain one's relations toward the six directions.
A. Making reverence in the directions around one by performing the duties toward the people related to one in due accordance to their six positions:
First direction: as a son or daughter, one should honor one's parents, who are compared to the "forward direction," in the following ways:
Having been raised by them, one looks after them in return.
One helps them in their business and work.
One continues the family line.
One conducts oneself as is proper for an heir.
After their death, one makes offerings, dedicating the merit to them.
Parents help their children by:
Cautioning and protecting them from evil.
Nurturing and training them in goodness.
Providing an education.
Seeing to it that they obtain suitable spouses.
Bequeathing the inheritance to them at the proper time.
Second direction: as a student, one should show respect to one's teacher, as the "right direction," as follows:
One rises to greet the teacher and shows respect to him.
One approaches the teacher to attend him, serve him, to consult, query and receive advice from him, etc.
One hearkens well so as to gain understanding.
One serves the teacher and runs errands for him.
One learns the subject respectfully and earnestly, giving the task of learning its due importance.
A teacher supports his students by:
Teaching and training them to be good.
Guiding them to thorough understanding.
Teaching the subject in full.
Encouraging and praising his student's goodness and abilities.
Providing a protection for all directions; that is, teaching and training them so that they can actually use their learning to make a living and know how to conduct themselves well, having a guarantee for smoothly leading a good life and attaining happiness and prosperity.
Third direction: as a husband, one should honor and support one's wife, compared to the "rearward direction," as follows:
One honors her in accordance with her status as wife.
One does not disparage her.
One does not commit adultery.
One gives her control of household concerns.
One gives her occasional gifts of ornaments and clothing.
A wife supports her husband by:
Keeping the household tidy.
Helping the relations and friends of both sides.
Not committing adultery.
Safeguarding any wealth that has been acquired.
Being diligent in all her work.
Fourth direction: as a friend, one should conduct oneself toward one's friends, as the "left direction," as follows:
One shares with them.
One speaks kindly to them.
One helps them.
One is constant through their ups and downs.
One is faithful and sincere.
Friends reciprocate by:
Protecting their friend when he is off guard.
Protecting their friend's property when he is off guard.
Being a refuge in times of danger.
Not deserting their friend in times of need.
Respecting their friend's family and relations.
Fifth direction: as an employer, one should support one's servants and employees, as the "lower direction," as follows:
One assigns them work in accordance with their strength, sex, age, and abilities.
One pays them wages commensurate with their work and adequate for their livelihood.
One grants them fringe benefits by, for example, providing medical care in times of sickness.
One shares with them a portion of any special profits that may accrue.
One gives them appropriate holidays and time to rest.A servant or employee helps his employer by:
Starting work before him.
Stopping work after him.
Taking only what is given by his employer.
Doing his job well and seeking ways to improve on it.
Spreading a good reputation about his employer and his business.
Sixth direction: as a Buddhist, one should show respect to the monks, as the "upper direction," as follows:
One acts toward them with goodwill.
One speaks to them with goodwill.
One thinks of them with goodwill.
One receives them willingly.
One supports them with the four requisites [almsfood, robes, shelter and medicine].
Monks help lay people by:
Enjoining them from evil actions.
Encouraging them in goodness.
Assisting them with kind intentions.
Making known to them things not heard before.
Explaining and clarifying those things they have already heard.
Pointing out the way to heaven, teaching them the way to happiness and prosperity.
B. Helping all people by joining in constructively creating social harmony and unity according to the four principles for helpful integration (sangaha-vatthu), which are:
Dana: giving, sharing (helping through money and material goods).
Piyavaca: amicable speech (helping through words).
Atthacariya: helpful action (helping through physical effort).
Samanattata: participation (helping through participation in constructive action and problem solving).
Conducting one's life so as to attain the three levels of attha, the benefits that are the objectives of life:
First level: the temporal objective or present benefit (ditthadham-mikattha):
a) Having good health, a strong body, freedom from disease, pleasant appearance and longevity.
b) Having work and income, honest livelihood, and economic self-reliance.
c) Having good status, being of good standing in the community.
d) Having a happy family, making one's family worthy of respect.
All of the above should be righteously obtained and used or treated so as to produce rightful benefit and happiness both for oneself and for others.
Second level: the spiritual objective or further benefit (samparayikattha):
a) Warmth, deep appreciation and happiness through faith; having an ideal.
b) Pride in having a clean life, in having done only virtuous deeds.
c) Gratification in a worthwhile life, in having made sacrifices and done good.
d) Courage and confidence in having wisdom to deal with problems and guide one's life.
e) Security and freedom from worry in having done good as a guarantee for the future life.
Third level: the highest objective or greatest benefit (paramattha):
a) Not wavering in face of vicissitudes and changes.
b) Not being despondent or distressed because of attachments.
c) Being secure, calm, clear, cheerful and buoyant at all times.
d) Living and acting with wisdom, which looks at causes and conditions.
One who is able to attain from the second level of benefit upwards is known as a wise man (pandita). These three levels of objectives or benefits can be attained on three fronts:
First front: the objective for oneself or one's own benefit (attattha); i.e., the three levels of benefits explained above, which one should establish for oneself or develop one's life toward. Second front: the objective for others, or other people's benefit (parattha); the three levels of benefits explained above, which one should help other people successively achieve by inducing and encouraging them to develop their lives.
Third front: the mutual objective or benefit to both parties (ubhayattha); the collective benefit, happiness and virtue of the community or society, including environmental conditions and factors, which we should help create and conserve in order to help both ourselves and others advance to the three levels of objectives mentioned above.
PART II
A CONSTITUTION FOR LIVING
INTRODUCTORY SECTION
HUMAN BEINGS AND BEING HUMAN
1. MAN, THE NOBLE BEING
(A member of the human race)
Human beings are special, unlike any other kind of animal. What makes them special is sikkha, or education, namely learning, training and development. Human beings who have been trained, educated or developed are called "noble beings." They know how to conduct a good life for themselves and also help their society fare securely in peace and happiness.
To be truly involved in this education, human beings, especially children and young people, who are the new members of the human race, should acquire the seven fundamental qualities known as the auroras of a good life, or the dawn of education. These are the guarantees of a life moving toward full human development, to people's becoming truly noble beings. They are:
Kalyanamittata (having a "good friend" [a person or social environment that is helpful to one's life development]), seeking out sources of wisdom and good examples. This is to live with or be close to good people, beginning with one's parents as good friends in the family; to know who to associate with and to socialize with good people who will influence and encourage each other to betterment in conduct, mentality and wisdom. It is especially [that association which encourages one to] learn and develop communication and relations with fellow human beings through goodwill, to have the faith to follow good examples, and to know how to utilize external resources, be they people, books, or other communications media, for seeking knowledge and virtue for one's life development, problem solving and constructive action.
Sila-sampada (perfection of morality), having discipline as a foundation for one's life development. This is to know how to organize life-style, activities, work, and environment so that they provide opportunities for personal growth; at least to have a basic level of morality; that is, to have proper conduct in one's relationship with the social environment by living helpfully and not exploitatively with one's fellow beings, and in one's relationship with the material environment by using the four necessities [food, clothing, shelter and medicine] as well as technological appliances and equipment in a way that supports the quality of one's life and is favorable to one's education, to constructive action and to the state of balance in nature.
Chanda-sampada (perfection of aspiration): having a heart that aspires to learning and constructive action. This is to be one who is driven by desire for knowledge, goodness, action, constructiveness, achievement and excellence, by the desire to help all the things and people one meets or is involved with to attain to a good state; not obsessively thinking only of getting what one wants and seeking pleasure through consuming, which only drags one into the whirlpool of heedlessness and contention. Instead, one knows how to use one's faculties, such as the eyes and ears, in learning, and to derive joy from learning and doing good things, by using one's brain and hands for constructive ends.
Atta-sampada (perfection of oneself): dedicating oneself to training for the realization of one's full human potential. This is to always bear in mind the truth that human beings by nature are beings that can be trained, and must be trained, and that once trained are the most excellent of beings; then to resolve to train oneself so that one views difficulties, hardships, obstacles and problems as training grounds to test and develop one's intelligence and abilities; to pay heed to one's continuing improvement toward the realization of one's full potential through a comprehensive development that encompasses behavior, mentality and wisdom.
Ditthi-sampada (perfection of view): adhering to the principle of conditionality, seeing things according to cause and effect. This is to be established in good and reasoned principles of thought and belief; at least adhering to the principle of conditionality, a principle leading to consideration, investigation and research as the way to wisdom development, and believing that action is the most powerful determinant of one's fate; it is also having behavior and mental states that are under the control of reason: even though one aspires to the highest achievement and excellence, one realizes what is possible within the limitations of the causes and conditions that exist and that one has created; in success, one does not forget oneself, and in failure, one is not despondent; one maintains one's mental clarity and independence, not being impulsive, overreactive or petty, and also not allowing oneself to drift along the stream of public hysteria and values.
Appamada-sampada (perfection of heedfulness): establishing oneself in heedfulness. This is to be aware of impermanence, to realize the instability, unendurability and insubstantiality of life and all things around one, which are constantly changing according to causes and conditions, both internal and external. Thus one sees that one cannot afford to be complacent. One sees the preciousness of time and strives to learn about, prevent and rectify the causes of decline and bring about the causes of growth and prosperity, using all one's time, night and day, to the greatest benefit.
Yonisomanasikara-sampada (perfection of wise reflection): thinking wisely so as to realize benefit and see the truth. This is to know how to think, to know how to investigate, to be able to see all things as they really are within the system of causes and conditions, by intelligently examining, investigating, tracing, analyzing and researching to see the truth of a given situation, or to see the perspective that will enable one to benefit from it. By so doing one is also able to solve problems and do things successfully through intelligent methods that allow one to be self-reliant and at the same time become a refuge to other people.
(S.V.29-31)
2. THE IDEAL PERSON
(An exemplary member of the human race)
The ideal person, or perfect human being, who can be counted as a truly valuable member of the human race, and who can be called a complete person, able to lead his community and society to peace and well-being, is one who possesses the following seven qualities:
Dhammannuta: knowing principles, knowing causes; he knows the underlying principles and laws governing the things with which he must deal in the process of everyday life, in performing his duties and carrying out his tasks; he knows and understands according to reason what he must do. For example, he understands what duties and responsibilities are involved in his post, his status, his occupation and his work. He knows the principles involved therein and he knows how to apply them so that they become factors for the successful completion of those duties and responsibilities. At the highest level, dhammannuta means knowing fully the natural laws or truths of nature so that one can deal correctly with life and the world, with a mind that is free and not enslaved by them.
Atthannuta: knowing objectives, knowing results; he knows the meaning and objectives of the principles he abides by; he understands the objectives of the task he is doing; he knows the reason behind his actions and his way of life and the objective to be expected from them. [He knows] the aim behind a duty, position or occupation. He knows what may be expected in the future from the actions he is doing in the present; whether, for example, they will lead to a good or a bad result. At the highest level, atthannuta means understanding the implications of the natural course of things and the benefit that is the real purpose of life.
Attannuta: knowing oneself; he [or she] knows as they are the current extent and nature of his [or her] status, condition, sex, strength, knowledge, aptitude, ability, virtue, etc., and then acts accordingly, does what is needed to produce results, and rectifies and improves himself or herself so as to grow to greater maturity.
Mattannuta: knowing moderation; he knows the right amount in such areas as consumption and spending; he knows moderation in speech, work and action, in rest and in all manner of recreation. He does all things with an understanding of their objectives and for the real benefits to be expected, by acting not merely for his own satisfaction or to accomplish his own ends, but rather to achieve a proper balance of supporting factors that will produce the beneficial result as revealed to him by wisdom.
Kalannuta: knowing occasion; he knows the proper occasion and the proper amount of time for actions, duties and dealings with other people; he knows, for example, when what should be done and how, and he does it punctually, regularly, in time, for the right amount of time and at the right time. Kalannuta includes knowing how to plan one's time and organize it effectively.
Parisannuta: knowing company; he knows the locale, he knows the gathering and he knows the community. He knows what should be done in a given locale or community, thus: "This community should be approached in this way and spoken to thus; the people here have these rules and regulations; they have this culture or tradition; they have these needs; they should thus be dealt with, helped, served and benefited in this way."
Puggalannuta: knowing persons; he knows and understands individual differences; he knows people's greater or lesser temperaments, abilities and virtues and knows how to relate to them effectively; he knows, for example, whether they should be associated with, what can be learned from them, and how they should be related to, employed, praised, criticized, advised or taught.
These seven qualities are known as the sappurisa-dhamma, the qualities of a good or genuine person, one who has the qualities of a complete human being.
(A.IV.113 )
SECTION ONE
PEOPLE AND SOCIETY
3. THE VIRTUOUS PERSON
(A member of the noble society)
One with the moral virtue or manussa-dhamma [qualities that make one human], who can be rightfully called civilized, conducts himself as follows:
A. He has the threefold sucarita, the three kinds of good or proper conduct:
Kaya-sucarita: righteous bodily conduct; he does things that are virtuous and proper; he has good bodily conduct.
Vaci-sucarita: righteous speech; he says things that are virtuous and proper; he has good verbal conduct.
Mano-sucarita: righteous mentality; he thinks things that are virtuous and proper; he has good mental conduct.
(D.III.215)
B. He abides by the noble qualities (ariya-dhamma) by practicing properly according to the ten courses of wholesome action (kusala-kamma): Three of the body:
Abstaining from killing or taking life, oppression and harassment; possessing kindness, compassion and helpfulness.
Abstaining from filching, theft and exploitation; respecting the property rights of others.
Abstaining from misconduct and violation of others' loved or cherished ones; not abusing them, disgracing or dishonoring their families.Four of speech:
Abstaining from false speech, lying and deception; speaking only the truth, not intentionally saying thing that stay from the truth out of a desire for personal gain.
Abstaining from malicious speech inciting one person against another; speaking only words that are conciliatory and conducive to harmony.
Abstaining from coarse, vulgar or damaging speech; speaking only words that are polite and pleasant to the ear.
Abstaining from worthless or frivolous speech; speaking only words that are true, reasonable, useful and appropriate to the occasion.Three of the mind:
Not being greedy; not focusing only on taking; thinking of giving, of sacrifice; making the mind munificent.
Not thinking hateful and destructive thoughts or having a destructive attitude toward others; bearing good intentions toward others, spreading goodwill and aiming for the common good.
Cultivating Right View (sammaditthi); understanding the law of kamma, that good actions bring good results and bad actions bring bad results; having a thorough grasp of the truth of life and the world; seeing the faring of things according to causes and conditions.
These ten qualities are variously known as kusala-kammapatha (wholesome courses of action), dhamma-cariya [principles for virtuous living] and ariya-dhamma [noble qualities]. They are a more detailed description of the threefold sucarita mentioned above: namely, points 1-3 cover righteous bodily conduct, 4-7 cover righteous verbal conduct, and 8-10 cover righteous mental conduct.
(M.I.287)
C. At the very least he observes the five precepts: the ten basic principles of conduct given above are a comprehensive description of the moral conduct or noble qualities through which personal development of body, speech and mind can be made. For those who are not yet firm in these noble qualities, however, it is recommended that at least moral restraint through body and speech should first be developed by observing the five precepts, which are among the first factors of the ten principles for virtuous living (dhamma-cariya). The five precepts are:
Abstaining from killing: not taking life or doing bodily harm.
Abstaining from taking what is not given: not stealing, pilfering or filching; not violating [others'] properties.
Abstaining from sexual misconduct; not violating the loved or cherished ones of others, thereby destroying their honor and dignity and confusing their family lines.
Abstaining from lying: not telling lies or using deceptive speech; not violating other people or their interests through speech.
Abstaining from alcohol and intoxicants: not taking wines, liquor, intoxicants or addictives, which are causes for heedlessness and drunkenness, and lead to damage and blunders such as accidents due to lack of mindfulness. An intoxicated person at least threatens the sense of security and well-being of fellow community members.
(A.III.203, 275)
4. THE SOCIAL BENEFACTOR
(A helpful member of society)
A constructive member of society possesses the following qualities or principles of conduct:
A. He has the Divine Abidings, the four mental attributes of a being who is sublime or grand-minded like a god, which are:
Metta, loving kindness: goodwill and amity, the wish to help all people attain benefit and happiness.
Karuna, compassion: the desire to help other people escape from their sufferings; the determination to free all beings, both human and animal, of their hardships and miseries.
Mudita, appreciative gladness: when seeing others happy, one feels glad; when seeing others do good actions or attain success and advancement, one responds with gladness and is ready to help and support them.
Upekkha, equanimity: seeing things as they are with a mind that is even, steady, firm and fair like a pair of scales; understanding that all beings experience good and evil in accordance with the causes they have created; ready to judge, position oneself and act in accordance with principles, reason and equity.
(D.II. 196)
Having established these four mental qualities as a foundation, he may express them outwardly in the following ways:
B. He contributes to social harmony: he practices in accordance with the four principles for helpful integration, or qualities that bond people in unity, known as the sangaha-vatthu. These are:
Dana: giving; being kind, generous; sacrificing; sharing; helping and providing assistance with the four necessities, money or material possessions-including the imparting of knowledge or understanding and learning.
Piyavaca: amicable speech; speaking words that are polite, pleasant to the ear, and helpful, that point the way to benefit, and that are based on reason and conducive to goodness; or words that are sympathetic and encouraging; speaking words that lead to understanding, harmony, friendship, and mutual love, respect and service.
Atthacariya: helpful action; helping with physical service, making an effort to lend a hand to others in their activities; performing actions that are helpful to the community; including helping to resolve problems and promote morality.
Samanattata: participation; putting oneself in communion with others; behaving consistently and impartially; behaving equitably toward all people, not taking advantage of them; sharing in their happiness and suffering, acknowledging problems and participating in resolving them for the common good.
In brief, these are to help through contributions of money, material things or knowledge; to help through speech; to help through physical action; and to help through participation in facing and resolving problems.
(D.III.152,232)
5. THE HARMONIOUS PARTICIPANT OF THE GROUP
(A good community member)
A useful participant of a community, who contributes to the peaceful co-existence of the community, possesses the following qualities or principles of conduct:
A. Being self-reliant: he makes himself a refuge unto himself, he is ready to take responsibility for himself and does not make himself into a problem or burden on his company or kin. This can be achieved by maintaining the ten protective virtues (nathakarana-dhamma):
Sila: having good conduct and discipline; he conducts his life honestly in body and speech; he has discipline and earns his living through right livelihood.
Bahusacca: possessing much experience and learning; he has learned and heard much; he is well versed in his own field of study or specific area of knowledge, understands it extensively and profoundly, knows it clearly and can really put it to use.
Kalyanamittata: knowing good association; he has good friends, he knows how to choose his companions, and approaches those people who are capable of giving good advice; he chooses to associate with and emulate beneficial external influences in society that will guide his life to prosperity and growth.
Sovacassata: being easily spoken to; he is not stubborn or headstrong; he is willing to listen to reason and facts, and ready to correct and improve himself.
Kimkaraniyesu dakkhata: making an effort with the group's activities; he takes an interest in helping the business and activities of the group, his family, friends, and the community, and uses his wisdom to look for appropriate ways to carry them out, to organize them and bring them to fruition.
Dhammakamata: being a lover of truth; he is a lover of truth, he likes to learn, to research, to inquire, to acquire knowledge and seek the truth; he knows how to speak up and ask, and to listen; he has a friendly and relaxed manner that encourages others to approach him for consultation and conversation.
Viriyarambha: having effort; he is industrious in avoiding and abandoning evil actions and cultivating the good; he makes an effort and strives forward; he does not give up in despair or neglect or forsake his duties and responsibilities.
Santutthi: being content, knowing moderation; he is glad and contented only with gains, results and successes brought about or achieved rightfully through his own efforts; he is not caught up in material comforts.
Sati: having firm mindfulness; he remembers and is mindful; he recollects what he has done and said and what he needs to do in the future; he is circumspect and restrained with whatever he does, not rushed, sloppy, absentminded or reckless; he does not allow himself to slide into wrongful ways or fail to seize an opportunity to do good.
Panna: putting head over heart; he has the wisdom to see causes and results; he knows right from wrong, benefit from harm and what is useful from what is not; he sees all things as they are; he knows how to examine and judge with a free mind; he does things with reflection and discernment.
(D.III.266,290)
B. Living harmoniously in the group: in regard to relations with colleagues, associates, fellow community members and siblings in the family, the principles for harmony known as the six saraniya-dhamma (conditions leading to mutual recollection) should be observed, as follows:
Metta-kayakamma: friendly action; [members of the community] each show friendliness and goodwill to their colleagues, associates, and fellow community members by willingly helping them in their duties, and bearing a courteous and respectful manner, both in their presence and in their absence.
Metta-vacikamma: friendly speech; they each inform the others what is of benefit; they teach or advise them with a heart of goodwill; they say only polite and respectful words to them, both in their presence and in their absence.
Metta-manokamma: friendly thoughts; they establish their minds in goodwill, thinking of ways to be of service to each other; looking at each other in a good light, having a pleasant and congenial attitude toward each other.
Sadharana-bhogi: sharing of gains; they share with each other whatever gains have been rightfully acquired, seeing to it that even small things are distributed equally to all.
Sila-samannata: moral harmony; they maintain virtuous conduct, abide by community rules and regulations, and do not conduct themselves in ways that are objectionable or damaging to the community.
Ditthi-samannata: harmony of views; they respect and honor each other's views; they have reached consensus or agreed upon the main principles; they adhere to the same ideals, principles of virtue or ultimate aims.
(D. III. 245)
6. THE CONTRIBUTOR TO GOOD GOVERNMENT
(A responsible member of state)
Citizens who contribute to bringing about good administration, especially in a democracy, should know and abide by the following principles:
A. Understanding the three kinds of supremacy (adhipateyya) as follows:
Attadhipateyya: supremacy of oneself; putting the prime importance on one's own self, position, reputation, or status; acting in view of one's self and what relates to oneself; on the wholesome side, it means abandoning evil actions and cultivating the good out of a sense of self-respect.
Lokadhipateyya: supremacy of the world; putting the prime importance on worldly values; wavering in face of criticism and praise; operating on the basis of what pleases the group, seeking popularity or fearing censure; on the wholesome side, it refers to avoiding evil actions and cultivating the good in deference to the opinions of the community.
Dhammadhipateyya: supremacy of Dhamma; putting the prime importance on principles, truth, righteousness, virtue and reason; operating on the basis of what has been learned and verified against the facts; acting on views that have been extensively and clearly investigated and considered to the best of one's wisdom and integrity to be righteous and for the sake of goodness; on a general level, it means acting out of respect for established principles, laws, rules and regulations.
Bearing these three kinds of supremacy in mind, a responsible member of a democratic state should adhere to the last of the three, namely the supremacy of Dhamma.
(D.III.220)
B. Participating in government by practicing in accordance with the principles for collective responsibility which help prevent decline and lead only to prosperity, known as the seven aparihaniya-dhamma:
Meeting often and regularly; regularly conferring on community affairs and projects (which are to be shouldered by each person according to his level).
Meeting together, dispersing together and doing together what needs to be done together.
Neither instituting laws and regulations not communally agreed upon simply out of convenience or personal preference, nor denigrating or abolishing things already instituted; upholding the main provisions established as the constitution.
Honoring and respecting the elders long in experience, giving weight to their words.
Honoring and respecting the womenfolk, protecting them from abuse and ill-treatment.
Honoring and revering the shrines, holy places and national monuments, which are memorials arousing virtue and centers of community spirit; not neglecting to honor the ceremonies required for those places as dictated by tradition.
Organizing rightful protection, support and sanctuary to monks and priests who maintain pure moral conduct and who serve as spiritual refuges and moral examples for the people; gladly receiving them and wishing for their comfort.
(D. II. 73)
In addition to these principles, it is also advisable to maintain the principles outlined in Chapter 12 on the ideal householder, particularly point E: conducting oneself as a good citizen.
7. THE STATE LEADER
(A king or administrator)
For the lord of the land, the state leader or ruler-be he an emperor, king or administrator in general-there are the following qualities and principles of conduct:
A. Being endowed with the ten regal qualities: to have the ten qualities of a righteous ruler or king (raja-dhamma):
Dana: sharing with the populace; he is a benefactor in that he rules or works to give, not to take; he devotes himself to administering services and providing welfare and aid for the people to ensure their well-being, convenience and safety; he renders assistance to those in distress and difficulty and supports those who have done well.
Sila: maintaining good conduct; he is impeccable in conduct and restrained in actions and speech; he does only good actions and upholds his honor; he sets an example for the people, commands their respect and is free from any cause for contempt.
Pariccaga: working selflessly; he is capable of sacrificing personal comfort, even his own life, for the benefit of the people and the peace and stability of the country.
Ajjava: working honestly; he is honest and upholds the truth; he is free of deceit and upright in his dealings; he is sincere and does not deceive the people.
Maddava: deporting himself with gentleness and congeniality; his bearing is not arrogant, rude, harsh or conceited; he has nobility and dignity that are based on a polite and gentle manner, inspiring devotion and loyalty but not without awe.
Tapa: rejecting indulgence through austerity; he destroys defilements and cravings and does not allow them to control his mind; he can restrain his mind and does not allow it to become lost in sensual pleasure and debauchery; he is simple and regular in life-style, and dedicated to the fulfillment of duty.
Akkodha: adhering to reason, not anger; he is not given to fiery outbursts and does not make judgments or act out of anger, but has a heart of goodwill, suppressing anger; he judges and acts righteously with a mind that is subtle and calm.
Avihimsa: bringing tranquillity through nonviolence; he does not let his power go to his head or use it to repress his subjects; he is kind; he does not find a pretext for punishing a subject out of vindictiveness and hatred.
Khanti: overcoming difficulties with patience; he endures a heavy work load and perseveres in the face of tiredness; no matter how difficult or depressing the work may be, he does not give in; no matter how much he is provoked or ridiculed, or with whatever harsh and abrasive words, he does not despair; he refuses to abandon a task that is rightfully done.
Avirodhana: not doing that which strays from righteousness; he does not transgress the principles of public administration that are based on the welfare, happiness and righteousness of the people and the country; he does not oppose what the people rightfully desire; he does not stand in the way of those activities which are for the common good; he establishes himself firmly in righteousness, steadfast and unwavering in the face of pleasant and unpleasant words, gain and loss, desirable and undesirable conditions; he is firmly established in righteous principles and does not deviate from or subvert them-both in judicial terms, namely [the administration of] justice, and in regulatory terms, namely [the observation of] regulations, formalities and administrative principles, including good customs and traditions.
(J.V.378)
B. Performing the duties of a universal emperor: he performs the five duties of a supreme ruler, called the cakkavatti-vatta:
Dhammadhipateyya: holding the Dhamma supreme; he adheres to truth, righteousness, goodness, reason, principle and rightful rules and regulations as standards; he respects, upholds, favors and establishes himself in righteousness and practices accordingly.
Dhammikarakkha: providing righteous protection; he provides fair protection to all groups of people in the land, i.e., the royal household, the military, administrative officials, civil servants, academics and people of various occupations such as merchants and farmers, country people and inhabitants of the border provinces, monks and priests who uphold moral conduct, and even beasts and birds requiring conservation.
Ma adhammakara: prohibiting unrighteous actions; he arranges preventive and remedial measures, not allowing unrighteous actions, exploitation, oppression, corruption, or unrest to arise in the country; he encourages the people to establish themselves firmly in honesty and virtue and also establishes a system that excludes bad people and promotes good ones.
Dhananuppadana: distributing resources to the poor; he ensures that there are no poverty-stricken people in the land by, for example, arranging that all people have a chance to make an honest living.
Paripuccha: not failing to seek counsel; he seeks advancement in wisdom and virtue by having advisors who are learned and virtuous, who are morally upright and not heedless or self-indulgent, and who can help him to cultivate his wisdom and wholesome qualities; he approaches monks and wise men and queries them to seek knowledge, goodness and truth; he discusses various problems with them at regular and appropriate times so that he may examine and improve himself and carry out his duties rightfully, properly and so as to bring about true welfare and happiness.
(D.III. 61)
C. Effecting the royal benefactions: he supports the people, allowing them to live in unity and harmony, with the four raja-sangaha-vatthu (principles by which a king supports his people):
Sassamedha: shrewdness in promoting agriculture; he is skilled in agronomic policies and promotes agricultural activity which brings about bountiful crop yields.
Purisamedha: shrewdness in promoting government officials; he is clever at making policies for supporting government officials by, for example, encouraging honest and capable officials and providing them with adequate social benefits.
Sammapasa: bonding the people together; he assists the people with policies that support their livelihood by, for example, providing funds from which the poor may borrow to set themselves up in commerce or start business operations, thereby eliminating an economic disparity that is so wide as to cause rifts among the people.
Vajapeyya: impressive speech; he knows how to speak, clarify and advise; he takes an interest in greeting people of all levels and inquiring about their welfare; his speech is pleasant to the ear, worth listening to, reasoned, well-founded and useful; it leads the way to constructive action, to solution of problems, to increased harmony, and to mutual understanding, trust and respect.
(S.I.76)
D. Avoiding the biases: when an administrator is carrying out his functions, he should not allow the four biases, or deviations from righteousness, to interfere:
Chandagati: biased conduct on account of like
Dosagati: biased conduct on account of dislike
Mohagati: biased conduct on account of delusion or foolishness
Bhayagati: biased conduct on account of timidity and fear
(D.III.182, 288)
SECTION TWO
PEOPLE AND LIFE
8. THE CONFIDENT ONE
(A life that is perfect)
Through conducting his life impeccably and reaping the most benefit out of birth into this world, a person can attain such confidence in his life that he fears nothing, not even death. This is living victoriously, making a success of life. Such a person is one who has attained the objective of living and leads his life according to the following principles:
A. Steering one's life to its objectives: he conducts his life toward the realization of the three benefits which are the objectives of life known as the three attha:
1. Ditthadhammikattha: the temporal objective or present benefit, the important kinds being:
a) Having good health, a strong body, freedom from disease, pleasant appearance and longevity.
b) Having work and income, wealth derived from honest livelihood; being economically self-reliant.
c) Having good status, having rank, honor, friendship and social acceptance.
d) Having a happy family, making one's family worthy of respect.
All of the above should be righteously obtained and used or treated so as to produce rightful benefit and happiness both for oneself and for others.
2. Samparayikattha: the spiritual objective or further benefit that gives value and meaning to life, and which leads to the profound inner happiness, especially:
a) Warmth, deep appreciation and happiness through faith; having an ideal.
b) Pride in having a clean life, in having done only good and virtuous actions.
c) Gratification in a worthwhile life, in having made sacrifices and performed beneficial actions.
d) Courage and confidence in having wisdom to deal with problems and guide one's life.
e) Security and freedom from worry in having performed good kamma, having a guarantee for the future life.
3. Paramattha, the highest objective or greatest benefit; having insight into the truth, having penetrated to the nature of life and the world, thereby rendering the mind free, [as a result of which]:
a) One is not shaken or overwhelmed by vicissitudes and changes.
b) One is not disappointed, downhearted or distressed on account of attachment to things.
c) One is secure, calm, clear, cheerful and buoyant at all times.
d) One lives and acts with wisdom, which looks at causes and conditions.
These three levels of attha can be attained on three fronts, as follows:
Attattha: the objective for oneself or one's own benefit; i.e., the three levels of benefit explained above, which one should establish within oneself, or develop one's life toward.
Parattha: the objective for others, or other people's benefit; i.e., the three levels of benefit explained above, which one should help other people successively achieve by inducing and encouraging them to develop their lives.
Ubhayattha: the mutual objective or benefit to both parties; i.e., the collective benefit, happiness and virtue of the community or society, including environmental conditions and factors, both concrete, such as forests, rivers and roads, and abstract, such as morality and culture. We should contribute to the creation and conservation of these in order to help both ourselves and others advance to the three levels of objectives mentioned above, at the very least not allowing our own pursuit of benefit to adversely affect the benefit and well-being of the community. For example, in keeping the discipline a monk helps foster the harmony of the monastic community, which is an atmosphere that helps the monks living together all live in comfort and grow in their practice toward attaining the highest benefit (paramattha).
(Nd2 26)
B. Maintaining inner strength: he has the strength that arises from the moral qualities or practices that are life's assurances-known as the four powers (bala)-which instill such self-confidence into him that he fears no peril, namely:
Panna-bala: the power of wisdom; he is learned; he has proper and clear knowledge and understanding of all matters and tasks he must deal with, and ultimately the true nature of life and the world; he does things with understanding of their reasons and their real nature.
Viriya-bala: the power of effort; he always applies himself to his tasks and duties with effort and perseverance; he does not give up, slacken or become discouraged.
Anavajja-bala: the power of integrity or the power of purity; his conduct and work are honest, faultless, clean, pure and uncensurable.
Sangaha-bala: the power of benefaction; he helps and supports others and makes himself useful to his fellow man; he is a benefactor of the community.
A government official, for example, might bear in mind these four brief injunctions: "Know your work well, perform your duty faultlessly, be honest and do not neglect human relations."
(A.IV.363)
C. Establishing oneself on a firm foundation from which to grasp the highest success aspired to without causing self-delusion, creating opportunities for error and blemish or leading to the accumulation of defilements. This can be achieved by practicing according to the principles known as the four inner strongholds (adhitthana):
Panna: using wisdom; he lives his life with wisdom and acts with reason; he does not react impulsively or emotionally to the incidents he encounters or get carried away by temptation; he studies things to know them clearly and penetrate to their raison d'etre; he understands things as they really are, ultimately attaining the truth.
Sacca: upholding truth; he establishes and maintains himself firmly in the truth that he has clearly known and seen with wisdom. Sacca ranges from being truthful in speech, being true to principles and having integrity in deeds, to [realizing] the highest truth.
Caga: fostering relinquishment; he fosters or increases his relinquishment to ever greater heights to prevent or restrain himself from becoming enslaved by any fame, fortune or success, for example, that he may acquire, which keep luring him into attachment, pride and delusion; he can relinquish whatever he has previously been attached to-ranging from material possessions to mental defilements-that is mistaken, false or wrong.
Upasama: calming the mind; he knows how to find peace in his mind; he trains to be able to overcome mental defilements and remove the frustration and confusion resulting from them; he makes his mind calm and clear so that it can experience the taste of peace; having known the taste of happiness that arises from the calmed mind, he is not easily infatuated with material possessions, status, or fame.
(M.III.243)
9. THE SUCCESSFUL ONE
(A life that advances and succeeds)
One who desires progress and success in life, be it in the field of education, occupation or livelihood, is advised to abide by the following principles:
A. The principles of growth: to practice according to the teachings that guide life to prosperity and eminence known as the four cakka (the conditions likened to the four wheels that carry a vehicle to its destination):
Patirupadesavasa: choosing a suitable environment; to choose a suitable location in which to live, study or work, where there are people and an environment conducive to learning and betterment in life, to the pursuit of the truth, virtue and knowledge, and the generation of goodness and prosperity.
Sappurisupassaya: associating with good people; to seek association or alliance with people who are learned and virtuous and who will support one's pursuit of the truth, virtue and knowledge, and one's advancement and growth in a rightful way.
Attasammapanidhi: establishing oneself rightly; to establish oneself firmly in virtue and a right way of life; to establish a clear and virtuous goal for one's life and work, and set oneself resolutely and firmly on the right path to that goal, not wavering or being negligent.
Pubbekatapunnata: having a good "capital foundation"; one portion of this capital foundation comprises innate qualities such as intelligence, aptitude and a healthy body; the other is, on the basis of that foundation, knowing how to rectify or improve oneself, to seek further knowledge, to strengthen good qualities and to train oneself in preparation for when these qualities are needed, to be ready to welcome success, to bring about welfare and happiness and to advance to even greater heights.
(A.II.32)
B. The principles of success: practicing according to the four conditions that lead to the success of any undertaking, known as the iddhipada (pathways to success):
Chanda: having a heart of zeal; to be keen to do something, and to do it for the love of it; to wish to bring an activity or task to its optimum fruition, not simply doing it to get it out of the way or merely for reward or material gain.
Viriya: doing with effort; to be diligent and apply oneself to a task with effort, fortitude, patience and perseverance, not abandoning it or becoming discouraged, but striving ever onward until success is attained.
Citta: committing oneself to the task; to establish one's attention on the task in hand and do it thoughtfully, not allowing the mind to wander; to apply one's thought to the matter regularly and consistently and do the task or action devotedly.
Vimamsa: using wise investigation; to diligently apply wise reflection to examine cause and effect within what one is doing and to reflect on, for example, its pros and cons, gains and shortcomings or obstructions. This can be achieved by experimenting, planning and evaluating results, and devising solutions and improvements in order to manage and carry out the activity in hand so as to achieve better results.
When applied to the work situation, for example, these four conditions may, in short, be remembered as love of work, tenacity, dedication and circumspection.
(D.III.221)
C. The conditions effectuating enlightenment: to follow the Buddha's example by conducting oneself in accordance with the two qualities that enabled the Buddha to attain his own enlightenment (sambodhi), known as the virtues which the Buddha himself practiced and saw the benefit of (upannata-dhamma):
Asantutthita kusalesu dhammesu: non-contentment with wholesome qualities; knowing no satiation, never having enough, of generating virtue and performing good works.
Appativanita ca padhanasmim: unrelenting effort; striving forward constantly, not retreating; refusing to give in or become discouraged in the face of obstacles, weariness and difficulties.
(D.III.214)
10. THE SHREWD BREADWINNER
(A life that is well founded)
Through abiding by the following principles, a person can be said to know how to acquire and use wealth (i.e., to be money wise), to be a good breadwinner, and to have established himself and used his wealth beneficially-he is one who performs his economic duties properly:
A. On the level of seeking and safeguarding wealth: practicing according to the principles that lead to immediate benefit, or that aid in the attainment of basic benefit, known as the four ditthadhammikattha-samvattanika-dhamma:
Utthana-sampada: endowment of industry; he is energetic and applies himself to his duties and making an honest living; he trains so that he acquires skills and true knowledge; he wisely scrutinizes [his undertakings] and seeks skillful means to manage and conduct his work for good results.
Arakkha-sampada: endowment of protection; he knows how to protect from risk and loss the wealth and fruits of his labor, gained through his own honest efforts.
Kalyanamittata: association with good friends; he discerns which people are worth associating with and which not, and does not associate with or emulate those who would lead him downward, but associates with, studies and emulates people who are learned, worthy, capable, honorable and endowed with qualities that are helpful to his livelihood.
Samajivita: balanced life-style; he keeps track of his income and expenditure and lives within his means so that he is neither deprived nor extravagant, and has income left over for saving.
(A.IV.281)
B. On the level of allotting wealth: having acquired wealth, he knows how to allot it into four portions, according to the principles for dividing wealth known as the four bhoga-vibhaga:
Ekena bhoge bhunjeyya: one portion to be used for supporting himself and his dependents and for good causes.
Dvihi kammam payojaye: two portions to be used for investment.
Catutthanca nidhapeyya: another portion to be put aside for future needs.
(D.III.188)
C. On the level of using wealth: it should always be borne in mind that the acquisition, protection and possession of wealth are for the purpose of creating benefit for both oneself and others. If wealth is not used to create benefit, its acquisition and possession are of no value or meaning. Thus, when one owns or acquires wealth, one should use the first portion as given in B. above in accordance with the five benefits to be derived from wealth, or reasons a noble disciple should hold to for acquiring and possessing wealth (bhogadiya), as described in the Buddha's words:
Having acquired wealth through the sweat of his own brow and the strength of his own arms, honestly and rightfully, a noble disciple:
Supports himself, his parents, children, wife and dependents and sees to their comfort.
Supports his friends and associates and sees to their comfort.
Uses it to safeguard his well-being and to make himself secure and free from dangers.
Makes sacrifice; that is, he gives offerings as support and oblations, in the following ways:
(1) Nati-bali: supporting relatives.
(2) Atithi-bali: receiving guests.
(3) Pubbapeta-bali: making merit or offerings in dedication to the departed.
(4) Raja-bali: supporting the government through taxes, etc.
(5) Devata-bali: making offerings to the deities; that is, contributions made in accordance with his faith.
Supports those monks and priests who are virtuous and free of heedlessness and indulgence.
Having used wealth in this way, even if it has been exhausted he can still rest assured that the wealth has been rightfully used for beneficial purposes, while if it increases he can also feel at ease; thus he is free of remorse in either case.
(A.III.45)
The use of wealth through these five channels is mentioned with a view to enumerating the ways in which wealth should be spent so that one learns how to use it. It is not implied that an equal portion of wealth should be assigned to each. Moreover, this teaching points specifically to expenditure on a regular basis; those who are able should create further benefit in accordance, for example, with the principles for helpful integration (sangaha-vatthu) given in Chapter 4.
11. THE IDEAL HOUSEHOLDER
(A perfect home life)
A person who can be said to have achieved success in domestic life as a good householder, who is worthy of respect and emulation, can be measured by the following gauges:
A. Possessing the four kinds of happiness: these are the four kinds of happiness that are fitting for a householder, or that lay people should always make efforts to attain. They are briefly known as the four kinds of happiness for a householder (kamabhogi-sukha):
Atthi-sukha: the happiness of possessing wealth; the pride, satisfaction and security of having wealth, rightfully acquired through the sweat of his own brow and the strength of his own arms.
Bhoga-sukha: the happiness of spending wealth; the pride and satisfaction of knowing that he has used his wealth, rightfully gained, for the support of himself, his family and his dependents and for good causes.
Anana-sukha: the happiness of freedom from debt; the pride and satisfaction of knowing that he is free, not indebted to anybody.
Anavajja-sukha: the happiness of blameless conduct; the pride and satisfaction of knowing that he has acted honestly, faultlessly and blamelessly in body, speech and mind.
Of these four kinds of happiness, the last is the most valuable.
(A.II.69)
B. Being a model householder: people who live the household life can be divided into several groups and classified into various levels. There are both bad and good, and the good can in turn be divided into several levels. The ideal householder, who is truly worthy of respect, is the tenth of the following ten kinds of householders (kamabhogi):
First group: acquiring wealth through wrongful means [a minus]:
Having acquired wealth, they do not use it to support themselves in comfort [a minus], and they do not share it with others or use it for good causes [a minus] (bad on all three counts).
Having acquired wealth, they use it to support themselves in comfort [a plus], but they do not share it with others or use it for good causes [a minus] (bad on two counts, good on one).
Having acquired wealth, they use it to support themselves in comfort [a plus], and they share it with others and use it for good causes [a plus] (bad on one count, good on two).
Second group: acquiring wealth both rightfully [a plus] and wrongfully [a minus]:
Having acquired wealth, they deal with it as in point 1 (bad on three counts, good on one).
Having acquired wealth, they deal with it as in point 2 (bad on two counts, good on two).
Having acquired wealth, they deal with it as in point 3 (bad on one count, good on three).
Third group: acquiring wealth rightfully [a plus]:
Having acquired wealth, they deal with it as in point 1 (bad on two counts, good on one).
Having acquired wealth, they deal with it as in point 2 (bad on one count, good on two).
Having acquired wealth, they deal with it as in point 3. However, they are still attached to, infatuated and obsessed with wealth, using it without full awareness of its drawbacks, and they lack the wisdom that leads to independence from and mastery over wealth [a minus] (bad on one count, good on three).
Special group: one who acquires wealth rightfully and uses it mindfully and comprehendingly, with a mind that is detached, has the following characteristics:
Having acquired wealth rightfully [a plus], he supports himself comfortably [a plus], shares it with others and uses it for good causes [a plus]. Moreover, he is not obsessed or infatuated with wealth, but uses it with full knowledge and awareness of its benefits and faults, its merits and demerits; he has the wisdom that frees him, making him master of his wealth [a plus].
This tenth kind of householder was commended by the Buddha as the most excellent kind of person, praiseworthy on all four counts, a model householder.
(A.V.176)
C. Governing life with four qualities: he practices according to the four qualities for leading the household life, known as the gharavasadhamma:
Sacca: truthfulness; he adheres to truth, integrity, honesty, sincerity; he is as good as his word; he ensures that his actions are trustworthy and reliable.
Dama: training; he disciplines and restrains himself; he adjusts himself to conditions and corrects and improves himself so as to be constantly progressing.
Khanti: endurance; he applies himself to doing his work with diligence and effort; he is tenacious and endures without wavering; he is firm in his aim and does not become discouraged.
Caga: sacrifice; he is thoughtful and generous; he helps others and performs good works; he relinquishes greed and pride and is able to work with others without being narrow-minded, selfish, or insisting on having things his own way.
(Sn.189)
D. Accepting responsibility for one's dependents: he has good and harmonious relations within the family, among relatives, friends, work associates and all of his dependents, by not only seeing to their material needs but also bringing mental benefit into their lives, by being an example to them and encouraging them in growth with the virtues known as the five qualities leading to noble growth (ariya-vaddhi):
Growth in faith: encouraging them to have firm belief and faith in the Triple Gem [Buddha, Dhamma and Sangha; the Teacher, the Teaching and the Community of Noble Disciples] and in performing good deeds, to have a solid object of faith in their hearts.
Growth in morality: encouraging them to have good conduct, to be honest and maintain good livelihood and to be disciplined and well-mannered.
Growth in learning: encouraging them to acquire knowledge through learning and hearing, by advising them or encouraging them to learn those things that will revive and improve their lives and minds.
Growth in giving: encouraging them to be generous, to be thoughtful to one another and to derive satisfaction in helping their fellow man.
Growth in wisdom: encouraging them to be reflective, to understand reason, to know good from evil, benefit from harm, what is useful from what is not; to see things as they really are; to be judicious, and to use their wisdom to investigate causes and conditions, solve problems and perform and carry out their tasks effectively.
(A.III.80)
E. Conducting oneself as a good citizen: leading oneself and one's family to prosperity and happiness, and being a constructive member of the society, by practicing the following:
Na sadharanadarassa: not being promiscuous or preoccupied with sex.
Na bhunje sadhumekako: not selfishly taking all the tasty morsels for oneself.
Na seve lokayatikam: not wasting time arguing about worthless things.
Silava: having good conduct and discipline; being established in the five precepts.
Vattasampanno: performing one's duties regularly and completely.
Appamatto: not being heedless, but energetic at all times.
Vicakkhano: being judicious, doing things with wisdom.
Nivatavutti atthaddho: being polite, not stubborn or arrogant; being open to the opinions of others.
Surato: being modest; possessing a love of refinement, cleanliness and orderliness.
Sakhilo mudu: having pleasant speech; being gentle in both deeds and thoughts.
Sangaheta ca mittanam: being kind and generous to one's friends.
Samvibhagi: sharing with and helping people in general.
Vidhanava: managing one's duties efficiently and effectively.
Tappeyya: supporting the learned and virtuous monks.
Dhammakamo: loving truth; esteeming virtue.
Sutadharo: having read and heard much; thoroughly knowing one's field.
Paripucchako: possessing an inquiring mind, seeking ever more knowledge.
(J.VI.287)
12. THE UNBEGUILED ONE
(A life that does not err)
A person who is not heedless or so enraptured by life and the world that he is enslaved by them-"deceived by the world, drunk on life," as it were-is one who is mindful, who knows how to look and investigate, and knows the right attitude to adopt to the truths that exist inherently in life and this world as the natural course of things, as follows:
A. Knowing the ways of the world: he reflects on, understands and establishes mindfulness properly in relation to the ever-changing conditions in life within the world known as the eight loka-dhamma (norms of the world, or normal conditions which repeatedly visit worldly beings, and by which worldly beings are constantly being spun around):
Sweet Bitter
1. Gain 2. Loss
3. Repute 4. Disrepute
5. Praise 6. Blame
7. Happiness 8. Suffering
These eight worldly conditions are divided into two sides, those that are pleasant, desirable and generally aspired to, known as ittharammana, and those that are distressing, undesirable, and generally abhorred, known as anittharammana. Regardless of whether they are liked or not, these eight worldly conditions can arise for everyone, be they unlearned and unenlightened or learned and enlightened, the only difference lying in the way each person responds to and acts on them. That is to say:
Unlearned, unenlightened beings do not know or understand the true nature of worldly conditions and so they mindlessly rejoice and lament over them: whenever they win they become indulgent and vainglorious, and whenever they lose they become sad and despondent, or even deranged. They let worldly conditions control their lives and overwhelm their minds, so that they are forever experiencing ups and downs and do not transcend sorrow.
Learned noble disciples know how to reflect on worldly conditions and see their true nature: that all things that arise, whatever they may be, are without exception unstable, impermanent, imperfect and naturally subject to change. Thus they do not mindlessly indulge in pleasant experiences (ittharammana) or become saddened or depressed on account of unpleasant experiences (anittharammana); they abide with mindfulness and equilibrium, neither indulging in happiness nor being overwhelmed by suffering.
Moreover, the noble disciple may make use of worldly conditions. For example, he may use undesirable experiences as lessons, tests or exercises for training in his own self-development, or use desirable experiences as opportunities or tools for constructive action and the furtherance of beneficial activities.
(A.IV.157)
B. Ignoring no divine messengers: he reflects on the states that always arise among humankind, which are reminders of the natural course of life, something not to be heedlessly indulged in. These states are known as the five deva-duta (the harbingers or heralds of the Lord of Death):
A newborn baby: [reminds us] that when we are born this is all we are.
An old person: [reminds us] that all people, if they live long enough, will have to experience this.
A sick or injured person: [reminds us] that this condition may arise for any of us.
A prisoner: [reminds us] that bad deeds cause misery and suffering even in this very life, let alone after death.
A dead person: [reminds us] that death awaits all of us; no one can escape it, and no one knows for certain where and when it will happen.
Whenever we see these phenomena-as when we enter a cemetery, a prison or a hospital-we should not become depressed over or afraid of them, but establish mindfulness, and reflect on them with wisdom so that we are roused to bring forth wholesome actions and lead lives that are free of intoxication and heedlessness.
(M.III.179)
C. Reflecting on the formula of life: even when he does not see the "divine messengers," he should constantly reflect according to the five subjects that all people, male or female, lay followers or monastics, should constantly bear in mind (abhinha-paccavekkhana):
Jaradhammata: we are subject to aging and cannot escape it.
Byadhidhammata: we are subject to pain and illness and cannot escape them.
Maranadhammata: we are subject to death and cannot escape it.
Piyavinabhavata: we must inevitably be separated from all people and things that we love.
Kammassakata: we have kamma as our own; whatever deeds we do, be they good or evil, of those we will surely be the heirs.
Regularly reflecting in this way helps to prevent infatuation with youth, possessions and life, alleviating heedlessness and attachment, preventing evil actions and inspiring us to quickly work for goodness and benefit.
(A.III.71)
SECTION THREE
PEOPLE AND PEOPLE
13. THE PARTNER
(A good spouse)
To be partners in life, good spouses should not only have pleasant sensual attributes, but also possess the qualities and observe the principles of conduct listed below:
A. The compatible couple: there are principles for partners in life to ensure their compatibility, providing a firm foundation for a long married life, called the four qualities for a good match (samajivi-dhamma):
Sama-saddha: having compatible faith; they uphold the same religion, revere the same objects of worship, concepts, beliefs or principles, and share the same lines of interest-they are equally firm in all these or can reach agreement on them.
Sama-sila: having compatible morality; they have conduct, morality, ethics, manners and upbringing which are harmonious or compatible.
Sama-caga: having compatible generosity; they are in accord, not conflict, with each other in their generosity, hospitality, munificence, sacrifice, and readiness to help others.
Sama-panna: having compatible intelligence; they are sensible and can understand each other; they can at least reason with each other.
(A.II.60)
B. Sweet couples and bitter couples: or "blessed couples and doomed couples," are partners who have qualities, tendencies, conduct and responses to each other that make their lives either, on the positive side, mutually supportive or compatible, or, on the negative side, barely endurable or downright miserable. In this regard, there is the teaching on the seven kinds of wives, as follows:
Vadhaka-bhariya: the murderous wife; a wife who does not live happily with her husband, who disparages him and thinks of destroying him.
Cori-bhariya: the thieving wife; a wife who squanders all her husband's wealth.
Ayya-bhariya: the domineering wife; a wife who is lazy and doesn't attend to her duties; she is foul-mouthed and vulgar, and likes to dominate her husband.
Mata-bhariya: the motherly wife; a wife who looks to her husband's well-being and attends to his needs, taking care of the money that he acquires and seeing that it is not squandered.
Bhagini-bhariya: the sisterly wife; a wife who respects and loves her husband as a younger sister loves her brother; she is gentle and deferential, and tends to agree with her husband.
Sakhi-bhariya: the comradely wife; a wife who is like a friend, loyal to her husband; when she greets her husband she is happy; she deports and conducts herself well; she has fine manners and is a friend who readily shares her husband's thoughts and feelings.
Dasi-bhariya: the servile wife; a wife who lives under her husband's thumb, and who passively endures his beatings and abuse.
(A.IV.91)
According to the teachings, a wife should look at herself and ask herself what kind of wife she is now and what kind of wife she should be. For a man, this teaching might be used as a principle for exploring his own character to see which kind of wife he is most suited to, and to examine a potential partner to see whether or not she is suited to him.
There are also many different kinds of husbands, in regard to which a parallel can be drawn to the seven kinds of wives.
C. The couple sharing in goodness: the four principles for leading the household life (gharavasa-dhamma) can be used by a couple in the following ways:
Sacca: truthfulness; being truthful and faithful to each other in thoughts, speech and deeds.
Dama: training; exercising restraint, training themselves to correct faults, resolve differences, adapt to each other and improve themselves.
Khanti: patience; being firm, stable and patient; not reacting impulsively to each other's affronts; enduring difficulties and hardships and overcoming obstacles together.
Caga: sacrifice; being thoughtful, able to give up personal comfort for the sake of one's partner by, for example, foregoing sleep in order to nurse him or her in sickness; also being kind and generous, not uncharitable, to the relatives and friends of one's partner.
(S.I.215)
D. The couple sharing responsibility help and serve each other according to the teachings given on the rearward of the six directions as follows:
A husband serves his wife by:
Honoring her in accordance with her status as his wife.
Not disparaging her.
Not committing adultery.
Giving her control of household concerns.
Giving her occasional gifts of ornaments and clothing.
A wife honors her husband by:
Keeping the household tidy.
Being helpful to the relations and friends of both sides of the family.
Not committing adultery.
Safeguarding any wealth that has been acquired.
Being diligent in all her work.
(D.III.192)
E. A sympathetic husband: There are a number of conditions peculiar to a woman about which a husband should be considerate and to which he should respond with care and sympathy. They are:
She must be parted from her kin despite her young age to live with her husband's family: the husband should make her feel at home.
She has a monthly period, which sometimes causes vacillations in her physical and mental states: the husband needs to understand this.
She may be with child, at which times she needs special care and attention, both physical and mental.
She may give birth, which is an extremely painful and even life-threatening time: the husband should look after his wife as if her suffering were his own.
She must submit to the wants of her husband: the husband should not do just as he pleases, but appreciate her attention and respond to it thoughtfully.
(After S.IV.239)
14. THE KEEPER OF THE LINEAGE
(A good head of family)
A head of family, in addition to practicing in accordance with the qualities and principles already mentioned, for example by knowing how to make a living, should also abide by certain principles concerning responsibility for his family in the following ways:
A. Ensuring the stability of the family line by practicing according to the principles for sustaining family prosperity, or causes for a family's prosperity and longevity, known as the four kula-cira hiti-dhamma:
Nattha-gavesana: when things are lost or used up, he replenishes them.
Jinna-patisankharana: when things are old and damaged, he restores and repairs them.
Parimita-panabhojana: he knows moderation in eating and using.
Adhipacca-silavanta-thapana: he places a moral and virtuous woman or man in charge of the household.
(A.II.249)
B. Honoring the people who are like fire: the following people are like fire-if one behaves toward them properly, great benefit can arise, but if one relates to them wrongly great harm can result, like burning oneself with fire. Thus one should act [toward them] as the ancient fire worshippers who took pains to tend the fires they worshipped caringly, cautiously, attentively and properly, out of respect and awe. These people are called aggi-paricariya (fires to be tended: people who must be worshipped by giving them attentive care and the respect proper to their position, like the fire of a fire worshipper):
Ahuneyyaggi-"the fire deserving of offerings": father and mother.
Gahapataggi-"the fire of the householder": wife, children and dependents.
Dakkhineyyaggi-"the fire worthy of gifts": virtuous priests or monks, who teach and uphold righteousness, who practice rightly, and who are not heedless or deluded.
(D.III.217)
C. Attending to one's children: as a parent, one should be aware of the three kinds of children, and arrange education and training for them in order to ensure that they develop in the best way. They are:
Abhijata-putta: the child who excels his or her parents, and is superior to them.
Anujata-putta: the child who follows his or her parents, and is equal to them.
Avajata-putta: the child who falls short of his or her parents, who drags the family down into ruin.
(It.62)
D. Maintaining the duties of a parent: helping children according to the principles of conduct for parents, who are described as the "forward direction," by:
Cautioning and protecting them from evil.
Nurturing and training them in goodness.
Providing an education.
Seeing to it that they obtain suitable spouses.
Providing allowances and bequeathing the inheritance to them at the proper time.
(D.III.191)
E. Being a good citizen: the family is the basic social unit and is a factor for social and national prosperity and security. Thus, a good head of family should also be a good citizen by conducting himself according to the principles outlined in Chapter 12, point E.
15. THE FAMILY SUCCESSOR
(A worthy heir)
A family's successor, in addition to inheriting the wealth and family name, must also take over various duties and adopt certain virtuous qualities which are related to preserving the family lineage. In the first place, as a good heir, he should abide by the following principles:
A. Opening the doorway to growth and progress: practicing according to the six conditions that are a doorway to benefit and happiness or the practices that are like a gateway of victory opening onto advancement in life (vaddhana-mukha), as follows:
Arogya: maintaining good health; having the greatest wealth, which is the absence of illness in both mind and body.
Sila: being possessed of discipline; conducting oneself well and properly, creating no trouble in the community.
Buddhanumata: having a good example; studying and emulating great, enlightened beings.
Suta: learning to be really learned; learning and seeking knowledge so as to be truly versed in one's subject; taking an interest in keeping updated.
Dhammanuvatti: doing only what is right and good; firmly establishing oneself in righteousness; conducting both one's personal life and work with rectitude.
Alinata: being energetic and diligent; being ardent, not given to discouragement or sluggishness; constantly striving forward.
(J.I.366)
B. Shutting off the channels of ruin: steering clear of the practices that are channels to ruin and destruction, and which lead to the dissipation of wealth, known as the six pathways to ruin (apaya-mukha):
1. To be addicted to drink and drugs, which has six hazards:
Wealth visibly dissipates.
Brawls are caused.
Health is impaired.
Reputation is harmed.
Indecent exposure and shamelessness result.
Intelligence is reduced.
2. To be always revelling in nightlife, which has six hazards:
One's self is not protected.
Wife and children are not protected.
Wealth is not protected.
One is susceptible to suspicion and doubt.
One is exposed to slander and rumor.
It leads to trouble of many a kind.
3. To be bent on entertainment, which has a harmful effect on work because one is always preoccupied with forms of entertainment and wasting time frequenting them: where there is dancing, singing or music, there one goes.
4. To be addicted to gambling, which has six hazards:
When one wins, one gains enemies.
When one loses, one bemoans one's lost wealth.
Wealth visibly dissipates.
One's word is not respected in meetings.
One is an object of contempt for one's friends
One is not favored as a potential partner in life because one could not be trusted to raise a family
5. To consort with evil people, which has the harmful effect of turning one into an evil person just like any of the six kinds of evil persons one associates with: that is, having friends that lead one into becoming a gambler, a womanizer, a drunkard, a forger, a trickster or a hood.
6. To be chronically lazy, which has the harmful effect of causing one to give all kinds of excuses for putting off the work that should be done; new wealth does not arise, and old wealth dissipates. The six excuses for not working are "too cold," "too hot," "too late," "too early," "too hungry," and "too full."
(D.III.182)
C. Cementing relationships with one's parents: as a son or daughter, one should honor one's parents, who are compared to the "forward direction," in the following ways:
Having been raised by them, one looks after them in return.
One helps them in their work.
One continues the family line and tradition.
One behaves as is proper for an heir.
When they have passed away, one performs meritorious acts and dedicates the merits to them.
(D .III.191)
D. Having the guarantee of a life that will progress: The Buddha stated that children are the foundations of the human race. The sons and daughters of a family are the children of a society. They should be given training which provides them with a basic capital for preparing them to advance in their education and life development to become valuable members of society. This can be achieved by instilling in them the qualities known as the auroras of a good life, or the dawn of education, of which there are seven, as follows:
Seeking out sources of wisdom and good examples.
Having discipline as a foundation for life development.
Having a heart that aspires to learning and constructive action.
Dedicating oneself to training for the realization of one's full human potential.
Adhering to the principle of conditionality; seeing things according to cause and effect.
Establishing oneself in heedfulness.
Thinking wisely so as to realize benefit and see the truth.
For explanations, see Introductory Section: Human Beings and Being Human, 1. Man, the Noble Being.
16. THE COMPANY ONE KEEPS
(True friends and false friends)
Our association with friends is important, having a great influence on our advancement and regression in life. Thus we should be aware of the main teachings on friends. Listed here are the teachings on those who should be associated with and those who should not, and the principles through which friends should relate to each other:
A. False friends: one should know the four kinds of false friends, or enemies in the guise of friends (mitta-patirupaka), as follows:
1. The out-and-out robber, one who only takes from his friend (harajana), has four main features:
He thinks only of getting.
He gives little in the hope of getting much.
Only when he is in danger does he help his friend.
He is a friend only for his own profit.
2. The smooth talker (vaciparama) has four main features:
He is only good at talking about that which is done and gone.
He is only good at talking about that which has not yet come.
He offers help that is ineffectual.
When his friend needs help, he makes excuses.
3. The flatterer (anupiyabhani) has four main features:
He consents to [his friend's] doing wrong.
He consents to his doing right.
He sings his praises to his face.
He runs him down behind his back.
4. The leader to ruin (apayasahaya) has four main features:
He is a companion in drinking.
He is a companion in night life.
He is a companion in frequenting shows and fairs.
He is a companion in gambling.
B. True friends: one should know the four kinds of true friends, or friends at heart (suhada-mitta), as follows:
1. The helping friend (upakaraka) has four main features:
When his friend is off guard, he guards him.
When his friend is off guard, he guards his property.
In times of danger, he can be a refuge.
In times of need, he gives more than asked for.
2. The friend through thick and thin (samanasukhadukkha) has four main features:
He confides in his friend.
He keeps his friend's secrets.
He does not desert his friend in times of danger.
He will give even his life for his friend's sake.
3. The good counselor (atthakkhayi) has four main features:
He restrains his friend from doing evil or harm.
He encourages his friend in goodness.
He makes known to his friend what he has not heard before.
He points out the way to prosperity and happiness.
4. The loving friend (anukampi) has four main features:
When his friend is unhappy, he commiserates.
When his friend is happy, he is happy for him.
When others criticize his friend, he comes to his defense.
When others praise his friend, he joins in their praise.
(D.III.185)
C. Reciprocal friendship: friends should support each other according to the practices in the teachings on the "left direction" listed below:
One should treat friends as follows:
Share with them.
Speak kindly to them.
Help them.
Be constant through their ups and downs.
Be faithful and sincere.
Friends reciprocate as follows:
When their friend is off guard, they protect him.
When their friend is off guard, they protect his property.
In times of danger, they can be a refuge.
They do not desert their friend in times of need.
They respect their friend's family and relations.
(D.III.189)
17. THE WORKER AND THE BOSS
(Employee and employer)
People who work together in the capacity of employee and employer should relate to each other properly in accordance with their duties, so that good relations are maintained and the work proceeds smoothly, by abiding by the principles of conduct outlined in the teachings on the "lower of the six directions" as follows:
A. An employer should support his servants and employees by:
Assigning them work in accordance with their strength, sex, age, and abilities.
Paying them wages commensurate with their work and adequate for their livelihood.
Granting them fringe benefits by, for example, providing medical care in times of sickness.
Sharing with them a portion of any special profits that may accrue.
Giving them appropriate holidays and time to rest.
B. An employee helps his employer by:
Starting work before him.
Stopping work after him.
Taking only what is given by the employer.
Doing his job well and seeking ways to improve on it.
Spreading a good reputation about his employer and his business.
(D.III.189)
SECTION FOUR
PEOPLE AND THE WAY
18. THE EDUCATOR
(A teacher, mentor or preacher)
One whose duty it is to teach and provide others with learning, especially a teacher, should possess the qualities and observe the principles of conduct outlined below:
A. He is a good friend: [a teacher] should be endowed with the seven qualities of the good friend (kalyanamitta-dhamma), as follows:
Piyo: endearing; he is endowed with kindness and compassion, taking an interest in his students and their well-being; he has rapport; he creates a familiar and casual atmosphere, encouraging students to approach him with queries and doubts.
Garu: worthy of respect; he is firm, adhering to principle; he has conduct that befits his position, inspiring feelings of reassurance, refuge and safety.
Bhavaniyo: inspiring; he is truly learned and wise, and is one who constantly trains and improves himself; he is praiseworthy and exemplary, so that his students speak and think of him appreciatively, confidently and proudly.
Vatta: capable of speaking effectively; he knows how to explain things clearly, and knows when to speak what and how; he gives counsel and caution and is an able advisor.
Vacanakkhamo: patient with words; he willingly listens to questions and queries, no matter how petty, and can bear even improprieties, admonishments and criticisms without becoming dejected or offended.
Gambhiranca katham katta: capable of expounding on the profound; he can explain difficult and profound subjects clearly and can teach his students even profounder subjects.
No catthane niyojaye: not leading in wrongful ways; he does not lead his students in ways that are detrimental or in matters that are worthless or improper.
(A.IV.31)
B. He is dedicated to giving knowledge by establishing himself in the five qualities of one who gives teachings, known as the dhammadesaka-dhamma:
Anupubbikatha: teaching step-by-step, in proper sequence; he teaches the principles or subject matter in order, from easy to abstruse, shallow to profound, in logical progression.
Pariyayadassavi: expanding on and clarifying the main points; he explains; he brings forth reasons to clarify the meaning of each aspect and point; he varies his explanations to enable his listeners to clearly see his points in the light of reason.
Anudayata: teaching with a heart of goodwill; he teaches with a mind imbued with goodwill and a sincere desire for his listeners' benefit.
Anamisantara: aiming not for material gain; he does not teach out of a desire for any material reward, payment or personal benefit.
Anupahacca: speaking impartially and unabrasively; he teaches according to the principles, according to the content, with the intention of revealing the truth and the meaning, neither exalting himself nor satirizing or belittling others.
(A.III.184)
C. He maintains the fourfold grace of a teacher: a capable teacher has the following techniques of teaching:
Sandassana: making clear; no matter what he teaches, he explains the reasons behind it and analyzes it so that his listeners understand it clearly, as if leading them by the hand to see it for themselves.
Samadapana: inviting practice; he teaches in such a way that [his listeners] see the importance of doing what needs to be done, appreciate its value, become convinced, accept it and are motivated to implement it or put it into practice.
Samuttejana: arousing courage; he rouses his listeners to zeal, interest, fortitude and firm resolve to consummate the practice, to fear no difficulty or hardship.
Sampahamsana: inspiring joy; he creates an atmosphere of fun, cheerfulness, joyousness and delight; he inspires his listeners with hope and vision of a good result and the way to success.
In brief, this can be summarized as: teaching to clarify, motivate, rouse and delight.
(As in D.I.126)
D. He uses the three gauges: briefly speaking, a teacher may examine himself with the three kinds of manner that characterized how the Buddha taught:
He teaches with true knowledge: having first himself acquired true knowledge and accomplished his goal, he teaches others.
He teaches logically, so that his listeners can clearly see the meaning with their own wisdom.
He teaches pragmatically, accomplishing the objective of the teaching by, for example, guiding his listeners to truly understand, to see the truth, to actualize the practice and to attain the results of the practice.
(A.I.276)
E. He performs the duties of a teacher to a student: he conducts himself toward his students by helping them according to the teachings compared to the "right direction," as follows:
He trains them to be good.
He guides them to thorough understanding.
He teaches the subject in full.
He encourages and praises his students' goodness and abilities and allows their full expression.
He provides a protection for all directions; that is, teaching and training them so that they can actually use their learning to make a living and know how to conduct themselves well, having a guarantee for smoothly leading a good life and attaining happiness and prosperity.
(D.III.189)
19. THE LEARNER
(A pupil, student or researcher)
For one who is learning, whether a pupil, a student or a researcher, the teachings for one who is to be successful, namely the four wheels (cakka) and the four pathways to success (iddhipada) are not the only thing to bear in mind. There are also the following principles to learn and practices to observe:
A. Knowing the heralds of learning: he understands the two factors for Right View, which are:
Good external factor: having good friends, which refers to associating with teachers, advisors, friends, and [other vehicles of learning such as] books. It also includes having general social conditions that are wholesome and helpful. All of these will encourage or arouse the arising of wisdom, through the processes of listening, discussing, seeking advice, querying, reading, and researching. This also entails being selective about the use of mass media.
Good internal factor: yonisomanasikara, which is the proper use of thinking, knowing how to think, or being skilled in thinking; that is, seeing things with critical reflection, tracing their causes and effects; analyzing an object or problem in order to see it as it is and in terms of its causal conditions until one sees its true nature and can solve the problem or bring about benefit.
In short:
Knowing how to rely beneficially on the people and things around one.
Knowing how to be self-reliant and also make oneself a refuge to others.
(M.I.294)
B. Having the guarantee of a life that is progressing: Having learned of the two heralds of learning, one must put them into practice in one's own life and also develop another five qualities, bringing the total to seven, which are known as the auroras of a good life, or the dawn of education. The Buddha compared them to the light of the dawn, which always precedes sunrise, because these qualities are the capital foundation which guarantees that learning will advance and life will progress to virtue and success that are exalted and noble. They are as follows:
Seeking out sources of wisdom and good examples.
Having discipline as a foundation for one's life development.
Having a heart that aspires to learning and constructive action.
Dedicating oneself to training for the realization of one's full human potential.
Adhering to the principle of conditionality; seeing things according to cause and effect.
Establishing oneself in heedfulness.
Thinking wisely so as to realize benefit and see the truth.
For explanations, see Introductory Section: Human Beings and Being Human, 1. Man, The Noble Being.
C. Practicing according to the principles for encouraging wisdom: in practice, he may bring about the two conditions for Right View mentioned above by following the principles known as the four vuddhi-dhamma (conditions conducive to the development of wisdom):
Sappurisasamseva: associating with the wise; he knows how to select sources of knowledge, and associates with learned people who are virtuous, wise and worthy of respect.
Saddhammassavana: harkening to the teaching; he listens attentively to teachings and advice; he searches for knowledge from people and from books or mass media; he applies himself to learning and researching, seeks advice and makes queries so that he attains real knowledge.
Yonisomanasikara: thinking wisely; having learned, seen, read or heard about something, he reflects on it for himself, analyzes it to see its true nature and looks into it to see the what, when, where, why and how of it; he sees its merits and demerits, benefit and harm, etc.
Dhammanudhammapa ipatti: practicing in accordance with principles; the things he has learned, heard and thoroughly considered he puts into practice correctly in accordance with the principles and their objectives, so that the minor principles accord with the major ones and the minor practices are harmonious with the overall objective; he practices the teaching with its objective in mind; for example, contentment as a support for effort, but not leading to laziness.
(A.II.245)
D. Learning to be learned: whatever he learns or studies, he makes himself well versed in that field by increasing and clarifying his knowledge and understanding until he is endowed with the five qualities of a learned one (bahussuta):
Bahussuta: hearing much; he learns, hears, sees, experiences, reads and amasses a large and extensive amount of knowledge in his field.
Dhata: retaining; he grasps the gist or essence and remembers the subject matter accurately.
Vacasa paricita: becoming fluent; he recites or speaks about the subject often so that he is fluent in and clear about it, and can answer any queries about it.
Manasanupekkhita: becoming thoroughly familiarized; he thinks about the subject so often that he is thoroughly familiar with it; whenever he calls it to mind the content is vivid to him, and he perceives it clearly and thoroughly.
Ditthiya supatividdha: having penetrated; he clearly understands the overall meaning and rationale of the subject; he thoroughly and penetratingly knows its source, its logic and the relationship of the content and details within the subject itself and in relation to other subjects within that field or theory.
(A.III.112)
E. Honoring the "lighter of the lamp": in terms of their relations with the teacher, students should show respect to him as the "right direction" according to the teachings on the six directions:
Rising to greet the teacher and showing respect to him.
Approaching the teacher to care for and attend him, to consult, query and receive advice from him.
Hearkening well so as to gain wisdom.
Serving the teacher and running errands for him.
Learning the subject respectfully and earnestly; giving the task of learning its due importance.
(D.III.189)
20. THE DEVOTEE
(A lay follower)
Buddhists express their relationship to their religion through the following principles of conduct:
A. Supporting the monks: treating the monks as the "upper direction," by:
Acting toward them with goodwill.
Speaking to them with goodwill.
Thinking of them with goodwill.
Receiving them willingly.
Supporting them with the four requisites [almsfood, robes, shelter and medicine].
(D. III. 192)
B. Making merit: performing good deeds through the various means known as the three punnakiriya-vatthu (bases of meritorious action):
Dana-maya: making merit through sharing out material things.
Sila-maya: making merit through virtuous conduct or moral behavior.
Bhavana-maya: making merit through mind training, i.e., developing mental qualities and wisdom.
Buddhists should also make an effort to perform these seven more specific kinds of merit, bringing the total to ten:
Apacayana-maya: making merit through polite and modest conduct.
Veyyavacca-maya: making merit through efforts to give practical help, offer service or do the common good.
Pattidana-maya: making merit through involving others in doing good deeds.
Pattanumodana-maya: making merit through rejoicing in the good deeds of others.
Dhammassavana-maya: making merit through listening to the teachings and acquiring knowledge that is free of harm.
Dhammadesana-maya: making merit through explaining the teachings and imparting knowledge that is beneficial.
Ditthujukamma: making merit through correcting one's views, learning to see all things as they really are so that one attains Right View.
(D.III.218; D.A.III.999)
C. Familiarizing oneself with the religion: if one wishes to practice more strictly, to be a male lay follower (upasaka) or female lay follower (upasika), one should establish oneself in the conditions leading to prosperity for a lay follower known as the seven upasaka-dhamma, as follows:
Not failing to visit or meet with the monks.
Not neglecting to hear the teachings.
Training oneself to progress in higher levels of morality.
Being imbued with faith in the monks, be they elders, newly ordained or of intermediate status.
Listening to the teaching not for finding fault or flaws to criticize.
Not seeking the gift-worthy, or a field of merit, outside Buddhist principles.
Giving first service to this religion; that is, applying oneself to supporting Buddhist activities.
(A.IV.25, 26)
D. Being a leading lay follower: good Buddhist lay followers (upasaka, upasika) should be endowed with the qualities known as the five upasaka-dhamma:
They have faith, rational belief and confidence in the attributes of the Triple Gem.
They have morality, at least maintaining themselves in the five precepts.
They reject superstition; they believe in deeds, not in luck; they aspire to results through their own actions, not through lucky charms or things wildly rumored to be magical.
They do not seek the gift-worthy outside of this teaching.
They apply themselves to supporting and helping with Buddhist activities.
(A.III.206)
E. Regularly monitoring one's progress: this is in brief to uphold the qualities for measuring progress in the Buddha's teachings known as the five ariya-vaddhi:
Saddha: having belief that accords with the principles of Buddhism, not being credulous or easily led astray.
Sila: having honest and exemplary conduct and livelihood.
Suta: having sufficient knowledge of the principles of Buddhism to be able to practice them and teach them to others.
Caga: sharing and giving, being ready to help those deserving of help.
Panna: understanding the true nature of life and the world so that one's mind is not bound by them.
(A.III.80)
21. THE PERPETUATOR OF THE RELIGION
(A Buddhist monk)
The Order of monks (Sangha), who are the ordained members of the Buddhist religion, have the responsibility of studying, practicing and teaching the Dhamma, thereby perpetuating the religion. Monks have many rules of conduct to observe. Here only some of their duties in relation to lay people and some of the admonishments for practice will be given:
A. Helping householders: a monk helps lay people through the principles of practice for the "upper direction" as follows:
Enjoining them from evil actions.
Encouraging them in goodness.
Assisting them with kind intentions.
Making known to them things not heard before.
Explaining and clarifying those things they have already heard.
Pointing out the way to heaven, teaching them the way to happiness and prosperity.
(D.III.192)
B. Regularly examining oneself: a monk must be constantly cautioning himself in accordance with the ten themes to be frequently reflected on by a monk (pabbajita-abhinha-paccavekkhana):
My standing is not the same as that of a layman. I have renounced all statuses; I should live simply, and not try to get things my own way.
My livelihood depends on others as I rely on them for my sustenance; I should make myself easily looked after and use the four requisites reflectively, not out of craving.
The manner expected of me differs from that of a lay person; whatever is the manner of a monk I must adopt; I must also constantly improve myself.
In regard to moral conduct, am I still beyond self-reproach?
In regard to moral conduct, am I still beyond the reproach of my friends in the higher life (brahmacariya) who are wise?
I will have to be separated from all that is loved and dear.
My kamma is my own; whatever kamma I do, whether good or evil, of that I will surely be the heir.
The days and nights are passing: how am I using my time?
Am I content with a secluded dwelling?
Are there any of those supernormal attainments within me that will save me from embarrassment when later questioned by my fellow monks?
(A.V.87)
22. THE ATTAINER OF THE DHAMMA (A liberated one)
Just as a drop of water does not cleave to the lotus leaf, or water to the lotus flower, a sage does not cleave to sights seen, sounds heard or experiences cognized.
(Sn.812)
Attainers of the Dhamma do not pine over things done and gone or dream about things not yet come. They attend to the present; thus are they radiant.
Those who are still weak in wisdom spend their time day-dreaming about things not yet come and pining over things done and gone, so they become haggard, like fresh reeds uprooted and left in the sun.
(S.I.5)
One without the defilements which cause the concern of "mine" and "theirs" does not have to contend with the notion of "mine" and is thus without the sorrow of not having. He is not agitated by longing, he has no obsessions, he is not perturbed; he is constant in all situations. Since he is unperturbed, his insight is clear and he is free from all kinds of mental concoctions; he has abandoned brooding and bemoaning and sees only ease in all places.
(Sn.951-953)
He who has attained the Dhamma and extinguished the defilements is always at ease; he who is not attached to sensuality is cool and at peace; within him no foothold for the defilements can be found.
When all attachments are cut off, all anxiety driven from the heart, and the heart is at rest, peace and happiness are attained.
(A.I.138)
Question: Monk, don't you have any suffering, don't you have any fun, aren't you bored sitting by yourself?
Answer: Great One, I do not have any suffering and neither do I have fun; even though I sit all alone, I am not bored.
Question: Monk, how is it that you do not have any suffering, how is it that you do not have any fun, and how is it that you are not bored sitting on your own?
Answer: Only those who suffer have fun, and only those who have fun suffer. The monk is free of both fun and suffering. This is how it is; understand it thus.
(S.I.54)
Irritation does not exist in the mind of the noble one who has transcended [the concern with] being or not being this or that; he is free of fear and has only happiness, no sorrow. Even the devas cannot perceive his mind.
(Ud.20)
He who has attained the Dhamma has no task to do, as his task has been accomplished. As long as he has not obtained a foothold, the swimmer must strive to his utmost, but when he has found a place to rest his feet and gone up to dry land, his striving is over because he has crossed to the further shore.
(S.I.48)
While alive he is untroubled, and when he dies he is not sorrowful; a sage who has seen the goal lives unsorrowfully even in a sorrowful world.
(Ud.46)
Wherever I go I am unafraid; wherever I sleep, I am unalarmed. The nights and days do not burn me. I see nothing in this world that is to be lost; therefore my heart dwells in goodwill and kindness to all beings until I fall to sleep.
(S.I.110)
Game va yadi varanne ninne va yadi va thale
Yattha arahanto viharanti tam bhumiramaneyyakam
Be it a village or forest, in lands low or high,
wherever enlightened ones dwell, that is a place of delight. (Dh.98)
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