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The Layman's Code of Discipline
Sigala was the son of a Buddhist family residing at Rajagaha. His
parents were devout followers of the Buddha, but the son was indifferent
to religion. The pious father and mother could not by any means persuade
their son to accompany them to visit the Buddha or his disciples and
hear the noble Doctrine. The son thought it practically useless to
pay visits to the Sangha, as such visits may entail material loss.
He was only concerned with material prosperity; to him spiritual progress
was to no avail. Constantly he would say to his father: "I will
have nothing to do with monks. Paying homage to them would make my
back ache, and my knees stiff. I should have to sit on the ground
and soil and wear out my clothes. And when, at the conversations with
them, after so sitting, one gets to know them, one has to invite them
and give them offerings, and so one only loses by it."
Finally as the father was about to die, he called his son to his
deathbed, and enquired whether he would at least listen to his parting
advice. "Most assuredly, dear father, I shall carry out any order
you may be pleased to enjoin on me," he replied. "Well then,
dear son, after your morning bath worship the six quarters."
The father asked him to do so hoping that one day or other, while
the son was so engaged, the Buddha or his disciples would see him,
and make it an occasion to preach an appropriate discourse to him.
And since deathbed wishes are to be remembered, Sigala carried out
his father's wish, not, however, knowing its true significance.
Now it was the custom of the Buddha to rise from his sleep at four
o'clock and after experiencing Nibbanic Bliss for an hour to pervade
the whole world with his boundless thoughts of loving-kindness. It
is at this hour that he surveys the world with his great compassion
to find out what fellow being he could be of service on that day.
One morning Sigala was caught in the net of the Buddha's compassion;
and with his vision the Buddha, seeing that Sigala could be shown
a better channel for his acts of worship, decided: "This day
will I discourse to Sigala on the layman's Vinaya (code of discipline).
That discourse will be of benefit to many folk. There must I go."
The Buddha thereon came up to him on his way for alms to Rajagaha;
and seeing him engaged in his worship of the six quarters, delivered
this great discourse which contains in brief, the whole domestic and
social duty of the layman.
Commenting on this Sutta, the Venerable Buddhaghosa says, "Nothing
in the duties of a householder is left unmentioned. This Sutta is
called the Vinaya of the householder. Hence in one who practices what
he has been taught in it, growth is to be looked for, not decay."
And Mrs. Rhys Davids adds: "The Buddha's doctrine of love and
goodwill between man and man is here set forth in a domestic and social
ethics with more comprehensive detail than elsewhere. And truly we
may say even now of this Vinaya or code of discipline, so fundamental
are the human interests involved, so sane and wide is the wisdom that
envisages them, that the utterances are as fresh and practically as
binding today and here as they were then at Rajagaha. 'Happy would
have been the village or clan on the banks of the Ganges where the
people were full of the kindly spirit of fellow-feeling, the noble
spirit of justice which breathes through these naive and simple sayings.'
Not less happy would be the village, or the family on the banks of
the Thames today, of which this could be said."
Sigalovada Sutta
Thus have I heard:
On one occasion the Exalted One was dwelling in the Bamboo Grove,
the Squirrels' Sanctuary, near Rajagaha.
Now at that time, young Sigala, a householder's son, rising early
in the morning, departing from Rajagaha, with wet clothes and wet
hair, worshipped with joined hands the various quarters — the
East, the South, the West, the North, the Nadir, and the Zenith.
Then the Exalted One, having robed himself in the forenoon took bowl
and robe, and entered Rajagaha for alms. Now he saw young Sigala worshipping
thus and spoke to him as follows:
"Wherefore do you, young householder, rising early in the morning,
departing from Rajagaha, with wet clothes and wet hair, worship, with
joined hands these various quarters — the East, the South, the
West, the North, the Nadir, and the Zenith?"
"My father, Lord, while dying, said to me: The six quarters,
dear son, you shall worship. And I, Lord, respecting, revering, reverencing
and honouring my father's word, rise early in the morning, and leaving
Rajagaha, with wet clothes and wet hair, worship with joined hands,
these six quarters."
"It is not thus, young householder, the six quarters should
be worshipped in the discipline of the noble."
"How then, Lord, should the six quarters be worshipped in the
discipline of the noble? It is well, Lord, if the Exalted One would
teach the doctrine to me showing how the six quarters should be worshipped
in the discipline of the noble."
"Well, young householder, listen and bear it well in mind; I
shall speak." —"Very good, Lord," responded young
Sigala.
And the Exalted One spoke as follows:
"Inasmuch, young householder, as the noble disciple (1) has
eradicated the four vices in conduct,[1] (2) inasmuch as he commits
no evil action in four ways, (3) inasmuch as he pursues not the six
channels for dissipating wealth, he thus, avoiding these fourteen
evil things, covers the six quarters, and enters the path leading
to victory in both worlds: he is favoured in this world and in the
world beyond. Upon the dissolution of the body, after death, he is
born in a happy heavenly realm.
(1) What are the four vices in conduct that he has eradicated? The
destruction of life, householder, is a vice and so are stealing, sexual
misconduct, and lying. These are the four vices that he has eradicated."
Thus spoke the Exalted One. And when the Master had thus spoken,
he spoke yet again:
"Killing, stealing, lying and adultery, These four evils the
wise never praise.
(2) In which four ways does one commit no evil action? Led by desire
does one commit evil. Led by anger does one commit evil. Led by ignorance
does one commit evil. Led by fear does one commit evil.[2]
But inasmuch as the noble disciple is not led by desire, anger, ignorance,
and fear, he commits no evil."
Thus spoke the Exalted One. And when the Master had thus spoken,
he spoke yet again:
"Whoever through desire, hate or fear, Or ignorance should transgress
the Dhamma, All his glory fades away Like the moon during the waning
half. Whoever through desire, hate or fear, Or ignorance never transgresses
the Dhamma, All his glory ever increases Like the moon during the
waxing half.
(3) What are the six channels for dissipating wealth which he does
not pursue?
(a) indulgence in intoxicants which cause infatuation and heedlessness;
(b) sauntering in streets at unseemly hours; (c) frequenting theatrical
shows; (d) indulgence in gambling which causes heedlessness; (e) association
with evil companions; (f) the habit of idleness.
(a) There are, young householder, these six evil consequences in
indulging in intoxicants which cause infatuation and heedlessness:
i. loss of wealth, ii. increase of quarrels, iii. susceptibility to
disease, iv. earning an evil reputation, v. shameless exposure of
body, vi. weakening of intellect.
(b) There are, young householder, these six evil consequences in
sauntering in streets at unseemly hours:
i. he himself is unprotected and unguarded, ii. his wife and children
are unprotected and unguarded, iii. his property is unprotected and
unguarded, iv. he is suspected of evil deeds,[3] v. he is subject
to false rumours, vi. he meets with many troubles.
(c) There are, young householder, these six evil consequences in
frequenting theatrical shows:
He is ever thinking:
i. where is there dancing? ii. where is there singing? iii. where
is there music? iv. where is there recitation? v. where is there playing
with cymbals? vi. where is there pot-blowing?[4]
(d) There are, young householder, these six evil consequences in
indulging in gambling:
i. the winner begets hate, ii. the loser grieves for lost wealth,
iii. loss of wealth, iv. his word is not relied upon in a court of
law, v. he is despised by his friends and associates, vi. he is not
sought after for matrimony; for people would say he is a gambler and
is not fit to look after a wife.
(e) There are, young householder, these six evil consequences in
associating with evil companions, namely: any gambler, any libertine,
any drunkard, any swindler, any cheat, any rowdy is his friend and
companion.
(f) There are, young householder, these six evil consequences in
being addicted to idleness:
He does no work, saying:
i. that it is extremely cold, ii. that it is extremely hot, iii.
that it is too late in the evening, iv. that it is too early in the
morning, v. that he is extremely hungry, vi. that he is too full.
Living in this way, he leaves many duties undone, new wealth he does
not get, and wealth he has acquired dwindles away."
Thus spoke the Exalted One. And when the Master had thus spoken,
he spoke yet again:
"One is a bottle friend; one says, 'friend, friend' only to
one's face; one is a friend and an associate only when it is advantageous.
Sleeping till sunrise, adultery, irascibility, malevolence, evil
companions, avarice — these six causes ruin a man.
The man who has evil comrades and friends is given to evil ways,
to ruin does he fall in both worlds — here and the next.
Dice, women, liquor, dancing, singing, sleeping by day, sauntering
at unseemly hours, evil companions, avarice — these nine [5]
causes ruin a man.
Who plays with dice and drinks intoxicants, goes to women who are
dear unto others as their own lives, associates with the mean and
not with elders — he declines just as the moon during the waning
half.
Who is drunk, poor, destitute, still thirsty whilst drinking, frequents
the bars, sinks in debt as a stone in water, swiftly brings disrepute
to his family.
Who by habit sleeps by day, and keeps late hours, is ever intoxicated,
and is licentious, is not fit to lead a household life.
Who says it is too hot, too cold, too late, and leaves things undone,
the opportunities for good go past such men.
But he who does not regard cold or heat any more than a blade of
grass and who does his duties manfully, does not fall away from happiness."
"These four, young householder, should be understood as foes
in the guise of friends:
(1) he who appropriates a friend's possessions, (2) he who renders
lip-service, (3) he who flatters, (4) he who brings ruin.
(1) In four ways, young householder, should one who appropriates
be understood as a foe in the guise of a friend:
i. he appropriates his friend's wealth, ii. he gives little and asks
much, iii. he does his duty out of fear, iv. he associates for his
own advantage.
(2) In four ways, young householder, should one who renders lip-service
be understood as a foe in the guise of a friend:
i. he makes friendly profession as regards the past, ii. he makes
friendly profession as regards the future, iii. he tries to gain one's
favour by empty words, iv. when opportunity for service has arisen,
he expresses his inability.
(3) In four ways, young householder, should one who flatters be understood
as a foe in the guise of a friend:
i. he approves of his friend's evil deeds, ii. he disapproves his
friend's good deeds, iii. he praises him in his presence, iv. he speaks
ill of him in his absence.
(4) In four ways, young householder, should one who brings ruin be
understood as a foe in the guise of a friend:
i. he is a companion in indulging in intoxicants that cause infatuation
and heedlessness, ii. he is a companion in sauntering in streets at
unseemly hours, iii. he is a companion in frequenting theatrical shows,
iv. he is a companion in indulging in gambling which causes heedlessness."
Thus spoke the Exalted One. And when the Master had thus spoken,
he spoke yet again:
"The friend who appropriates, the friend who renders lip-service,
the friend that flatters, the friend who brings ruin, these four as
enemies the wise behold, avoid them from afar as paths of peril.
These four, young householder, should be understood as warm-hearted
friends:
(1) he who is a helpmate, (2) he who is the same in happiness and
sorrow, (3) he who gives good counsel, (4) he who sympathises.
(1) In four ways, young householder, should a helpmate be understood
as a warm-hearted friend:
i. he guards the heedless, ii. he protects the wealth of the heedless,
iii. he becomes a refuge when you are in danger, iv. when there are
commitments he provides you with double the supply needed.
(2) In four ways, young householder, should one who is the same in
happiness and sorrow be understood as a warm-hearted friend:
i. he reveals his secrets, ii. he conceals one's own secrets, iii.
in misfortune he does not forsake one, iv. his life even he sacrifices
for one's sake.
(3) In four ways, young householder, should one who gives good counsel
be understood as a warm-hearted friend:
i. he restrains one from doing evil, ii. he encourages one to do
good, iii. he informs one of what is unknown to oneself, iv. he points
out the path to heaven.
(4) In four ways, young householder, should one who sympathises be
understood as a warm-hearted friend:
i. he does not rejoice in one's misfortune, ii. he rejoices in one's
prosperity, iii. he restrains others speaking ill of oneself, iv.
he praises those who speak well of oneself."
Thus spoke the Exalted One. And when the Master had thus spoken,
he spoke yet again:
"The friend who is a helpmate, the friend in happiness and woe,
the friend who gives good counsel, the friend who sympathises too
— these four as friends the wise behold and cherish them devotedly
as does a mother her own child.
The wise and virtuous shine like a blazing fire. He who acquires
his wealth in harmless ways like to a bee that honey gathers, [6]
riches mount up for him like ant hill's rapid growth.
With wealth acquired this way, a layman fit for household life, in
portions four divides his wealth: thus will he friendship win.
One portion for his wants he uses,[7] two portions on his business
spends, the fourth for times of need he keeps."
"And how, young householder, does a noble disciple cover the
six quarters?
The following should be looked upon as the six quarters. The parents
should be looked upon as the East, teachers as the South, wife and
children as the West, friends and associates as the North, servants
and employees as the Nadir, ascetics and brahmins as the Zenith.[8]
In five ways, young householder, a child should minister to his parents
as the East:
i. Having supported me I shall support them, ii. I shall do their
duties, iii. I shall keep the family tradition, iv. I shall make myself
worthy of my inheritance, v. furthermore I shall offer alms in honour
of my departed relatives.[9]
In five ways, young householder, the parents thus ministered to as
the East by their children, show their compassion:
i. they restrain them from evil, ii. they encourage them to do good,
iii. they train them for a profession, iv. they arrange a suitable
marriage, v. at the proper time they hand over their inheritance to
them.
In these five ways do children minister to their parents as the East
and the parents show their compassion to their children. Thus is the
East covered by them and made safe and secure.
In five ways, young householder, a pupil should minister to a teacher
as the South:
i. by rising from the seat in salutation, ii. by attending on him,
iii. by eagerness to learn, iv. by personal service, v. by respectful
attention while receiving instructions.
In five ways, young householder, do teachers thus ministered to as
the South by their pupils, show their compassion:
i. they train them in the best discipline, ii. they see that they
grasp their lessons well, iii. they instruct them in the arts and
sciences, iv. they introduce them to their friends and associates,
v. they provide for their safety in every quarter.
The teachers thus ministered to as the South by their pupils, show
their compassion towards them in these five ways. Thus is the South
covered by them and made safe and secure.
In five ways, young householder, should a wife as the West be ministered
to by a husband:
i. by being courteous to her, ii. by not despising her, iii. by being
faithful to her, iv. by handing over authority to her, v. by providing
her with adornments.
The wife thus ministered to as the West by her husband shows her
compassion to her husband in five ways:
i. she performs her duties well, ii. she is hospitable to relations
and attendants [10] iii. she is faithful, iv. she protects what he
brings, v. she is skilled and industrious in discharging her duties.
In these five ways does the wife show her compassion to her husband
who ministers to her as the West. Thus is the West covered by him
and made safe and secure.
In five ways, young householder, should a clansman minister to his
friends and associates as the North:
i. by liberality, ii. by courteous speech, iii. by being helpful,
iv. by being impartial, v. by sincerity.
The friends and associates thus ministered to as the North by a clansman
show compassion to him in five ways:
i. They protect him when he is heedless, ii. they protect his property
when he is heedless, iii. they become a refuge when he is in danger,
iv. they do not forsake him in his troubles, v. they show consideration
for his family.
The friends and associates thus ministered to as the North by a clansman
show their compassion towards him in these five ways. Thus is the
North covered by him and made safe and secure.
In five ways should a master minister to his servants and employees
as the Nadir/:
i. by assigning them work according to their ability, ii. by supplying
them with food and with wages, iii. by tending them in sickness, iv.
by sharing with them any delicacies, v. by granting them leave at
times.
The servants and employees thus ministered to as the Nadir by their
master show their compassion to him in five ways:
i. they rise before him, ii. they go to sleep after him, iii. they
take only what is given, iv. they perform their duties well, v. they
uphold his good name and fame.
The servants and employees thus ministered to as the Nadir show their
compassion towards him in these five ways. Thus is the Nadir covered
by him and made safe and secure.
In five ways, young householder, should a householder minister to
ascetics and brahmins as the Zenith:
i. by lovable deeds, ii. by lovable words, iii. by lovable thoughts,
iv. by keeping open house to them, v. by supplying their material
needs.
The ascetics and brahmins thus ministered to as the Zenith by a householder
show their compassion towards him in six ways:
i. they restrain him from evil, ii. they persuade him to do good,
iii. they love him with a kind heart, iv. they make him hear what
he has not heard, v. they clarify what he has already heard, vi. they
point out the path to a heavenly state.
In these six ways do ascetics and brahmins show their compassion
towards a householder who ministers to them as the Zenith. Thus is
the Zenith covered by him and made safe and secure."
Thus spoke the Exalted One. And when the Master had thus spoken,
he spoke yet again:
"The mother and father are the East, The Teachers are the South,
Wife and Children are the West, The friends and associates are the
North.
Servants and employees are the Nadir, The ascetics and brahmins are
the Zenith; Who is fit to lead the household life, These six quarters
he should salute.
Who is wise and virtuous, Gentle and keen-witted, Humble and amenable,
Such a one to honour may attain.
Who is energetic and not indolent, In misfortune unshaken, Flawless
in manner and intelligent, Such a one to honour may attain.
Who is hospitable, and friendly, Liberal and unselfish, A guide,
an instructor, a leader, Such a one to honour may attain.
Generosity, sweet speech, Helpfulness to others, Impartiality to
all, As the case demands.
These four winning ways make the world go round, As the linchpin
in a moving car. If these in the world exist not, Neither mother nor
father will receive, Respect and honour from their children.
Since these four winning ways The wise appraise in every way, To
eminence they attain, And praise they rightly gain."
When the Exalted One had spoken thus, Sigala, the young householder,
said as follows:
"Excellent, Lord, excellent! It is as if, Lord, a man were to
set upright that which was overturned, or were to reveal that which
was hidden, or were to point out the way to one who had gone astray,
or were to hold a lamp amidst the darkness, so that those who have
eyes may see. Even so, has the doctrine been explained in various
ways by the Exalted One.
I take refuge, Lord, in the Buddha, the Dhamma, and the Sangha. May
the Exalted One receive me as a lay follower; as one who has taken
refuge from this very day to life's end."
Digha Nikaya, No. 31