31. Sigalovada
Sutta
The Discourse to Sigala
(The Layperson's Code of Discipline)
Translated
from the Pali by Narada Thera
For
free distribution only,
by
arrangement with the Buddhist Publication Society
From
Everyman's
Ethics: Four Discourses by the Buddha (WH 14),
translated
by Narada Thera (Kandy: Buddhist Publication Society, 1985).
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."
Notes
1.
kamma-kilesa, lit., 'actions of defilement.'
[Go back]
2.
These are the four agati, 'evil courses of action': chanda,
dosa, moha, bhaya. [Go
back]
3.
Crimes committed by others. [Go back]
4.
A kind of amusement. [Go back]
5.
The Pali original has here "six causes" as two compound words and one double-term
phrase are counted as units. [Go back]
6.
Dhammapada v. 49: "As a bee, without harming the flower, its colour or
scent, flies away, collecting only the honey..."
[Go back]
7.
This portion includes what is spent on good works: gifts to monks, charity,
etc. [Go back]
8.
"The symbolism is deliberately chosen: as the day in the East, so life
begins with parents' care; teacher's fees and the South are the same word:
dakkhina; domestic cares follow when the youth becomes man, as the
West holds the later daylight; North is 'beyond' (uttara), so by
help of friends, etc., he gets beyond troubles." -- (Rhys Davids)
[Go back]
9.
This is a sacred custom of the Aryans who never forgot the dead. This tradition
is still faithfully observed by the Buddhists of Sri Lanka who make ceremonial
offerings of alms to the monks on the eighth day, in the third month, and
on each anniversary of the demise of the parents. Merit of these good actions
is offered to the departed after such ceremony. Moreover after every punna-kamma
(good action), a Buddhist never fails to think of his parents and offer
merit. Such is the loyalty and the gratitude shown to parents as advised
by the Buddha. [Go back]
10.
lit., 'the folk around' (parijana). [Go
back]
Source:
http://www.accesstoinsight.org/canon/digha/dn31.html
