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