The Layperson's Code of Discipline
By Ven. K. Dhamminda
Kdm.damminda@gmail.com
2013-04-10
According to Buddhism, There are the four vices in conduct that person has eradicated. These vices are for destruction of life and so are stealing, sexual misconduct, and lying. These are the four vices that person has eradicated. In sooth, these four evils are never praised by wise.
A person commits evils in four ways which are Led by desire, one commits evil, Led by anger, one commits evil. Led by ignorance, one commits evil. Led by fear, one commits evil. But inasmuch as the noble disciple is not led by desire, anger, ignorance, and fear, he does not commit evil. The Buddha told that if whoever transgresses evils through desire, anger, ignorance and fear, his all glory fades away. Like the moon during the waning half. But if whoever never transgresses evils through desire, hate, ignorance and fear, his all glory ever increases. Like the moon during the waxing half.
There are the six channels for dissipating wealth and so are indulgence in intoxicants which cause infatuation and heedlessness, sauntering in streets at unseemly hours, frequenting theatrical shows, indulgence in gambling which causes heedlessness, association with evil companions, the habit of idleness. There are 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. There are 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, (v) he is subject to false rumours, (vi) he meets with many troubles. There are, six evil consequences in frequenting theatrical shows: (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? There are six evil consequences in indulging in gambling: (i) the winner
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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. There are six evil consequences in associating with evil companions, namely: any gambler, any libertine, any drunkard, any swindler, any cheat, and any rowdy are his friend and companion. There are six evil consequences in being addicted to idleness: a person 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. In sooth, living in this way, he leaves many duties that he has undone, he does not get new wealth, and wealth which he has acquired dwindles away.
In Buddhism, six factors for ruin of a person is pointed out. They are namely: Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice -- these six causes ruin a man. The person 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 causes to ruin a man. If a person 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.
"These four friends who 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. One
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friend who appropriates a friend’s possession should be understood as a foe in the guise of a friend you can understand him in four ways: (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. One friend who renders lip-service should be understood as a foe in the guise of a friend you can understand him in four ways: (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. One friend who flatters should 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. One friend who brings ruin should 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. According to Buddhism, these four are said as enemies in the guise of friends. They should be avoided from far as path of perils.
There are four persons 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. In four ways, a helpmate should 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. In four ways, one who is the same in happiness and sorrow should be understood as a warm-hearted friend: (i) he reveals his secrets, (ii)
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he conceals one's own secrets, (iii) in misfortune he does not forsake one, (iv) his life even he sacrifices for one's sake. In four ways, one who gives good counsel should 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. In four ways, one who sympathises should 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. The wise behold and cherish them devotedly, as mother protects her own child. One who associates these four friends, shines like a blazing fire. He gathers his wealth in harmless ways, like a bee that gathers honey. The riches come for him, like ant hill’s rapid growth. Actually he fit for household life. His wealth is divided in to four portions. He uses one portion for his wants, two portions on his business. He keeps the fourth portion for time of need.
The Exalted One had preached that a noble disciple covers the six quarters you should look upon your parents 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, monks and clergies as the Zenith.
Buddhism pointes out In five ways, a child should minister to his parents as the East: (i) I shall support them, (ii) I shall do their
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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. In five ways, the parents who are thus ministered to as the East by their children show their compassion to children in five ways: (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. Thus is the East covered by them and made safe and secure.
In five ways, 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, teachers who thus ministered to as the South by their pupils, show their compassion to their pupils in five ways: (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. Thus is the South covered by them and made safe and secure.
In five ways, a wife as the West should be ministered 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 who is 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 (iii) she is faithful, (iv) she protects what
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he brings, (v) she is skilled and industrious in discharging her duties. Thus is the West covered by him and made safe and secure.
In five ways, a clansman should 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 who are thus ministered to as the North by 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. Thus is the North covered by him and made safe and secure.
In five ways a master should 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 who are 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. Thus is the Nadir covered by him and made safe and secure.
In five ways, a householder should minister to monks and clergies 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.
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The monks and clergies who are thus ministered to as the Zenith by a householder show their compassion towards householder 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 and emancipation. Thus is the Zenith covered by him and made safe and secure
In short, 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 monks and clergies are the Zenith; they are fit to lead the household life and religious life. He should salute these six quarters. They are wise and virtuous, Gentle and keen-witted, Humble and amenable, such a one may attain to honour. They are energetic and not indolent, in misfortune unshaken, Flawless in manner and intelligent, such a one may attain to honour. they are hospitable, and friendly, Liberal and unselfish, A guide, an instructor, a leader, Such a one may attain to honour. They are generosity, sweet speech, helpfulness to others,
Impartiality to all. In sooth, these four winning ways make the worlds go around as the linchpin in a moving car. If these exist not in the world, mother and father will never receive respect and honour from their children. Since these four winning ways, the wise appraise in every way. They attain to eminence.
Actually this teaching of the Buddha is as if 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
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see. Even so, the doctrine has been explained in various ways by the Buddha. You should thus understand the layperson’s cod of discipline.
