SOCIAL DUTIESFrom "The Teachings of the Buddha" Ministry of Religious Affairs, Myanmar 1997 |
(A) The Duties as shown in Singalovada Sutta Singalovada Sutta means the discourse preached by the Buddha to a young man named Singala. In this sutta, the Buddha explained the social duties for all human beings and they include the duties of parents, the duties of Sons and daughters etc. If one fails to observe these duties one encounters a declination in prosperity in addition to the misfortune of being reborn in woeful abodes after death. If one observes these duties, one enjoys prosperity and high dignity in the present life and one will be reborn in pleasant abodes after death. So, all human beings should observe these social duties with due respect and firm conviction. These duties are stated in brief as follows: Five Kinds of Duty for Sons and Daughters
Five Kinds of Duty for Parents
Five Kinds Duty of a Pupil
Five Kinds of Duty of a Teacher
Five Kinds of Duty of a Husband
Five Kinds of Duty of a Wife
Five Kinds of Duty of a Good Friend
Five Kinds of Duty of a Beneficiary
Five Kinds of Duty of a Master
Five Kinds of Duty of a Servant
Five Kinds of Duty of Laymen
Six Kinds of Duty of Bhikkhu
Six Kinds of Duty of a Leader
(B) Thirty eight kinds of Blessings Before the Buddha preached the Mangala Sutta, a certain rumour concerning mangala had arisen among men and devas twelve years in advance. They pondered what is mangala. And so, there were many divergence of opinions; some said seeing pleasant objects was Mangala, some said hearing pleasant sound was Mangala, some said smelling sweet odour was Mangala, etc. This controversy spread from men to the devas and brahmas On one occasion the Exalted One was dwelling at the Jetavana monastery of Anathapindika in Savatthi. Then in the middle watch of the night, a certain deva of extremely attractive appearance approached the Buddha, illuminating the entire Jetavana monastery. Having approached the Buddha and having made obeisance to the Exalted One, he stood in a suitable place. Thus standing, the deva addressed the Bhagava in verse: "Many devas and human beings, longing for their well being, pondered what is Mangala: Oh! the Exalted One, please tell us what the highest blessing is." Then, the Buddha ex pounded the following thirty eight factors of blessing. Mangala Sutta in Pali prelude
Introduction
Discourse
Explanation Prelude Devas and men for twelve full years, pondered over things auspicious, but failed to discover the thirty eight factors of Auspiciousness. The Buddha, greater than all devas, has taught things auspicious which remove all evil, which are for the good of the whole world. Let us now recite those factors of Auspiciousness. Introduction On one occasion the Exalted One was dwelling at the Jetavana monastery of Anathapindika in Savatthi. Then, soon after the middle watch of the night a certain deva of extremely attractive appearance approached the Buddha, illuminating the entire Jetavana monastery. Having approached the Buddha and having made obeisance to the Exalted One, he stood at a suitable place. Thus standing, the deva addressed the Bhagava in verse: "Many devas and human beings, longing for their well- being, pondered what constitutes Auspiciousness; O! tell us what is the highest Auspiciousness?" Then, the Buddha expounded these following thirty eight rules of conduct. Explanation of each blessing 1. Asevanaca balanam: Not to associate with the foolish is the highest blessing. Here, a foolish person is - one who thinks, speaks and commits evil deeds in order to destroy the benefits of others. 2. Panditananca sevana : To associate only with the wise is the highest blessing. Here a wise person is one who thinks, speaks and performs good deeds in order to gain the benefits and prosperity for oneself and others. 3. Panditananca sevana: To honour those who are worthy of honour is the highest blessing. Here those persons are the Buddha, the Dhamma and the Samgha, parents, teachers, elders and those who are higher in prestige. Honouring is of two kinds:- honouring by giving material gifts (Amisapuja) and honouring by dhamma gift (dhamma puja). 4. Patirupadesavaso ca : To dwell in a suitable locality is the highest blessing. Here a suitable locality is a place where the Buddha's teachings exist and flourish well and which enables one to gain merit, wisdom and property. 5. Pubbe ca Katapunnata: To have done meritorious deeds in the past is the highest blessing. 6. Attasamma panidhi ca : To set oneself in the right course is the highest blessing. Here setting oneself in the right course means making oneself en-dowed with morality, conviction, generosity and so on. 7. Bahusaccanca: To have a wide general knowledge in mundane and supramundane levels is the highest blessing. 8. Sippanca: Being skillful in the technology and handicrafts is the highest blessing. 9. Vinayo ca susikkhito: Learning and abiding by the tides of conduct and disciplines laid down by the Buddha for lay devotees and monks is the highest blessing. 10. Subhasita ca ya va ca: Speaking what is true, pleasant and beneficial to others is the highest blessing. 11. Mitapitu upatthanam: To attend closely to ones parents is the highest blessing. Here attending closely on one's parents means ministering to all the needs of one's parents performing their duties towards them, making them happy and healthy. 12. Puttadarassa sangaho : To take care of one's wife and children is a noble blessing. 13. Anakula ca Kammanta: To perform a faultless work at a proper time and under proper circumstances is a noble blessing. A faultless work means an action which does not harm one's benefits as well as others' benefits. 14. Danafica :Performing acts of charity is the highest blessing. 15. Dhammacariya ca: To live righteously performing the ten kinds of meritorious deeds is a noble blessing. 16. Natakanan ca sangaho: To support one's paternal and maternal relatives with food, clothings, money, etc, or with encouraging words and good advice is a noble blessing. 17. Anavajjani Kammani : To perform a blameless action associated with the welfare of oneself and others such as keeping the sabbath precepts, planting trees and gardens, performing social work, etc. is a noble blessing. 18. Arati (papa): To resolve mentally to refrain from committing all evils, knowing well the evil consequences of evil conduct is a noble blessing. 19. Virati (papa): To refrain from committing three bodily evil deeds and four verbal evil deeds is a noble blessing. 20. Majjapanaca samyamo : To abstain from any intoxicating drink or drug such as alcohol, opium, cocaine, marijuana, heroin, etc, is a noble blessing. 21. Appamado ca dhammesu : Not to be negligent in doing good deeds, namely to give away in charity (Dana), to keep the moral precepts (Sila) and to practise meditation (bhavana)is a noble blessing. 22. Garavo ca: To pay respect to those who are worthy of respect is a noble blessing. The persons who are worthy of respect are the Buddha, the disciples of the Buddha (monks), and parents, teachers, uncles, aunts, elder brothers and sisters and those persons who are older or higher in status than oneself. One shows them respect by making way for them, by bending slightly forward on passing in front of them, by offering them one's seat when travelling in a bus or train, by sitting in a lower place than theirs, and by holding things respectfully in offering them to the elders. 23. Nivatoca: To be humble and modest with out pride and conceit is a noble blessing. To be humble means not only showing a respectful behaviour but also being bumble in one's physical, verbal and mental actions. 24. Santutthi ca: To be contented with what ever one possesses presently, although one must strive and work hard honestly and steadily, is a no ble blessing. 25. Katannuta: To acknowledge other's gratitude and repay one's debt of gratitude is a blessing 26. Kalena dhamma savanam: To listen to the dhamma which can lead one to prosperity in the present life as well as in future lives is a noble blessing. 27. Khantica: To forgive the insult caused by others and be patient without bearing a grudge is a noble blessing. 28. Sovacassata: To obey readily the advice given by elders and learned persons without any complaint or arguement is a noble blessing. 29. Samananaca dassanam: To see noble persons who have purified or are trying to purify their minds from all defilements produces tranquillity and wholesome attitude in one's mind. So it is a noble blessing. 30. Kalena dhammasakaccha: Discussion of the Dhamma with learned persons at the proper time can lead one to prosperity in the present as well as in the future and it will enrich ones knowledge, straighten ones view and clarify ones mind. So it is a noble blessing. 31. Tapo ca: To practise ausleriry by controlling ones sense faculties in order to scorch all defilements is a noble blessing. 32. Brahmacariyanca . To undertake the noble practice such as observing the eight precepts and developing concentration and insight knowledge in order to realize the Four Noble Truths is a noble blessing. 33. Ariyasaccana dassanam: To realize the Four Noble Truths with four Path consciousnesses stage by stage is a noble blessing. 34. Nibbana sacchikiriya ca: To realize Nibbana and enjoy the highest bliss with their respective Fruition-consciousness by the four types of Noble persons (Ariyas) is a noble blessing. 35. Phuthassa lokadhammehi cittam yassa na kampati : To stand steadfastly with an unshaken mind when one is confronted with the ups and downs of life associated with the eight worldly conditions is a noble blessing. The eight worldly conditions are (labha) gain. (alabha) loss, (yassa) fame, (ayassa) dishonour, (pasanna) praise. (ninda) blame, (sukha) well being and (dukkha)misery. 36. Asokam: To be free from all worries is a noble blessing. 37. Virajam: To have a mind freee from the dust of all defilements such as greed (lobha), hatred (dosa) and ignorance (moha) is a noble blessing. 38. Khemam: To possess a peaceful mind free from all dangers of defilements is a noble blessing. Conclusion Whoever abides by and follows the thirty eight rules of blessing overcomes all difficulties and oppositions in life and will gain success and prosperity in the present life as well as in future lives. These 38 rules of conduct according to the discourse of Blessings are called the highest Auspiciousness because they bring success and prosperity to all who follow them. (C) The Causes of Downfall according to Parabhava SuttaIntroduction After hearing the discourse on Mangala Sutta and realizing the Thirty Eight Blessings, the devas wanted to know the causes of downfall for individuals. So they informed the king of Devas about their desire. On the next day, the king sent a deva to supplicate the Buddha to preach a discourse of the causes of downfall. Therefore, the Buddha delivered the Parabhava Sutta as follows: Causes of Downfall 1. To respect and abide by the ten kinds of good conduct (sucarita) is the cause of one's prosperity; to scorn and disobey the ten kinds of good conduct is the cause of one's downfall. 2. To be fond of and to associate with ignoble persons, to dislike and to dissociate with the noble persons are the causes of one's downfall. 3. To indulge in excessive sleep, to indulge in idle company, to be lacking in effort, to be lazy and to have a quick temper are the causes of one's downfall. 4. Not to Support and attend upon old parents although one has the ability to support and attend upon them is the cause of one's downfall. 5. To deceive monks or other donees with false promise is a cause of one's down fall. 6. To enjoy one's great fortune only for one's benefit without sharing it with others is a cause of one's downfall. 7. To he proud of one's birth, wealth and lineage and to despise and disrespect one's own kinsmen is a cause of one's downfall. 8. To indulge in womanizing, drinking and to squander whatever one possesses are the causes of one's downfall. 9. To indulge in sexual misconduct with courtesans and others' spouses is a cause of one's downfall. 10. To many a young person inspite of one's old age is a cause of one's downfall. 11. To give authority to a person who indulges excessively in food and dress and who is also a spendthrift is a cause of one's downfall 12. To aspire to possess something or some position which is out of one's reach or ability is a cause of one's downfall. Conclusion A wise person, reflecting on these causes of deterioration carefully, shapes the course of his life to be free from these bad causes and attain peace and prosperity in the present life as well as in future lives. (D) The Causes of becoming a Wretch according to Vasala Sutta On one occasion the Buddha was staying at the monastery of Anathapindika in Jeta's Grove. One day while he was going for alms-round, he arrived at the house of a brahmin named Aggika bharadvaja. At that moment the brahmin was preparing for fire, when he saw the Buddha coming to his house he shouted angrily in harsh words thus; "Stop there, wretched mendicant, stop there wretched mendicant!" The Buddha stopped and said gently to the brahmin; "Do you know, O! brahmin, who a wretch is and the causes that make one a wretch?" The brahmin answered that he didn't know them and requested the Buddha to explain them to him. Therefore, the Buddha delivered the Vasala Sutta which explains the meaning of a wretch and causes of becoming a wretch. 1. One, who is hot-tempered, grudging. ungrateful, holding a wrong view, and deceitful in order to hide his fault, is a wretch. 2. One, who has no pity for living beings and kills them oneself or makes others kill them, is a wretch. 3. One, who besieges and destroys villages and towns is a wretch. 4. One, who does not pay back the loan owed to others, is a wretch. 5. One, who steals others' properties, is a wretch. 6. One, who kills and robs others is a wretch. 7. One, who bears false witness, is a wretch. 8. One, who commits sexual misconduct with others spouses, is a wretch. 9. One who does not support and attend to one's parents is a wretch. 10. One, who tortures one's parents, brothers, sisters and relatives bodily and verbally, is a wretch. 11. One, who when asked a reasonable and beneficial question, gives a detrimental answer or a crooked answer deliberately hiding the true facts, is a wretch. 12. One, who keeps in secret the evil deeds committed by oneself, is a wretch. 13. One who enjoys the generous treatment offered by others in warm welcome but fails to return the same treatment to others when they visit one's house, is a wretch. 14. One, who gives many lame excuses and refuses to donate to donees after inviting them for donation, is a wretch. 15. One, who speaks harshly without donating anything when bhikkhus come for alms food, is a wretch. 16. One, who tricks others with false speech in order to gain something from them, is a wretch. 17. One, who praises oneself and despises others, is a wretch. 18. One, who provokes others to quarrel, who neither donates anything by oneself nor appreciates others' donation, who is mean, pretentious, and has no shame and fear to do evil, is a wretch. 19. One, who abuses the Buddha, his disciples and other noble sages is a wretch. 20. One, who claims himself to be an Arahat although one is not an Arahat, is the meanest wretch. Four Types of Honouring (Sangaha) Honouring or socially assisting others as a token of benevolence is called sangaha. Only if the people practise the four ways of honouring others, will there be peace and happiness in the world. These benevolent practices play an important role in social dealings. 1. Dana: Honouring others by providing them with material requisites. 2. Peyyavajja: Honouring others with sweet, pleasing words suitable to the time and the occasion. 3. Atthacariya: Honouring others by giving the necessary assistance so that they can accomplish their purpose. 4. Samanattata: Honouring others by treating them socially as one's equal. |
|
This page at Nibbana.com was last modified: