A Study of the Buddhist moral code promulgated for lay society

As one sees Buddha’s philosophy, though it is deep, it is clear as crystal in the fact that it
is successful in the environment he lives. According to Sigalovada Sutta the Buddha intend
to make the life of the householder meaningful and useful in a peaceful and prosperous
society, where the social acquaintants make life so pleasant. Hence Buddhist Code of Rules
for the laity has become a topic for discussion among the wise in past as well as in present
too. Sigalovāda Sutta did so in the 6th Century B.C.

In the 1st place the Buddha had explained the four kinds of vices to Sigala namely
taking life (pānātipātā Kammakilesa), stealing (adinnādāna kammakilesa), having unlawful
sexual intercourse (kamesumicchācāra kammakilesa) and telling lies (musāvāda
kammakilesa). When a person commits any of these vices his reputation will be lost, and
moral standards will deteriorate, which make him feel helpless and regretful.

Taking the vice of killing, the Buddha points out that all living beings have fear against any
possible danger, because they love their own life and are afraid of death and punishment too.

Therefore, putting oneself in the place of others, one should respect all types of life
from the finest to the biggest creatures. Mercy-killing as it is called in the West is also not
permitted and legal. An incurable must be nursed with a lot of love and care. We must nurse
these persons as kindly as possible.

According to the teaching of the Buddha to produce the results of the killing the killer
must be aware that his victim is a living being. In this context I think it is correct to speak of
living plants, too, which are regarded as living things. It has been seen by scientists that a
person destroys plants, they feel it and react to destruction of other plants. But it is also
correct when a person says that he has no moral guilt because there is no consciousness in
plants. We further see that the higher-ordained Buddhists bhikkus cannot destroy trees and
seeds. By uprooting plants and picking flowers which bear seeds, they may acquire “āpatti”
or wrong doing.

People have to earn enough money for their own use as well as for food, for religious
sector and the destitute. The man, who has been subjected to the loss of his possessions by

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any of the disasters, feels himself unhappy. When the dishonesty of a man is disclosed to
society they and their families fall into disgrace as they are despised by everybody else in
society. Therefore, stealing including fraud, embezzlement, racketeering, overcharging,
refusal to pay taxes, damaging possession and etc., are not liked by everybody, as they lead to
final disaster of self and property.

In a society where people are poor and full of misery, it is clear that they tend to do
wrong things like stealing, taking others possessions by force, snatching peoples money
purses and such belongings. In addition they may engage in wrong deeds to reduce their
misery. As shown in Chakkavarti Sihanānda Sutta1, this is natural in any poor society. Yet
only those non-acceptable (Assadharma) persons who are in great numbers even in the
present-day world, take others property by force, sometimes taking their lives first.

Next, we are turning to the third vice which destroys human society. Those who find
it difficult to overcome passion indulge in unlawful sexual relations and sexual satisfaction in
unhealthy ways, eg: homo sex is socially valued for the lay people. It is religiously valued as
well as lawfully allowed as decent living. According to Buddhism, a man is not allowed and
also prohibited to have sexual inter course, with other married women, under guarding,
betrothed women and some such twenty kinds of women. Where the Buddhists monks and
nuns are concerned, having sex even with an animal is an unpardonable offence (parājika).
The Buddha takes sex behaviour as correct, when the husband has sexual intercourses only
with his lawful wife, and a wife can seek sexual satisfaction only from her lawful husband.
The man going to the others’ wives, or the woman going to others’ husbands are considered
to be engaged in the sexual misbehaviour which is considered as one of the worst vices. This
means that in any society a woman or a man should live only with his or her life’s partner.
Approaching other women with sexual feelings is completely a wrong way of living, and is
therefore, a Buddhist rule for laity. This rule, the Buddha advocated as one man virtue.
Buddhism specially advices that sense-pleasures should be sought within decent limits which
are accepted by the wise in the society. Even in the “Parābhava Sutta”2 the Buddha has
shown many disasters which occur when going outside one’s family as causes of decline.

1
. Digha Nikāya, Pāµhika vagga.
2
. Sutta Nipāta (trl. N.A. Jayawikrama), p.73.

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 In the present world, because of non-adherence to “Sodāra and Sappurisa principle”
many serious diseases have victimized many men and women sometimes this bad habit, also
lead future generation to destruction and ill health which might sometimes be the end of the
human race. Also this unlawful enjoyment pushes people into delusion by trying to
experience sex happiness again and again in unhealthy way. But if any person realizes the
above mentioned harmful and dreadful results as Aids, and venereal diseases as results of
unlimited and unlawful sensual pleasure, seeing all these intelligent and luckier ones, should
decide to get away from such dirty habits. “tesam vūpo samo sukkho” which means avoiding
lust is comfort and happiness. The story of Elder Ratthapāla who had four legal wives in his
lay home is a good example which shows the correct path to men going on this wrong track.
The millionaire Raµµhapāla set the example to those men and gave them a start to go away
from all kinds of sensual pleasure as they do not give any permanent happiness. As a
measure of discouraging sexual misbehavior and also to save the people from ill-health even
in the time of the Buddha, there has been legally accepted prostitution. There were
‘Nagarasobhanis’ in every big city. Ministers and noblemen also visited the rich and
beautiful prostitutes like Ambapāli, Sundari and Sālāvati, they paid large sums of money to
these prostitutes. These prostitutes earned a lot of money. The money earned thus, made
them live very luxurious lives. But when they died there wasn’t a single person even to
approach or even get closer to the body. Lord Buddha proved the impermanency of sense
pleasure derived from the body. It is seen in these words “Dissati Paradāresu” in the
Parābhava Sutta. Which are the very words of Buddha. When the famous prostitute Sirimā
died, the Buddha called all those who used to go to her and asked if any one would buy the
body of Sirimā. No one came up. Then the Buddha told them to take the body of Sirimā, the
courtesan, without giving any money. Even then no one came forward. That showed what
the body was, when life has gone off, I mean, when one is dead.
Now turning to “Truth Speaking” as a rule for the Laity, which is a blessing we see, that
people have a high opinion of anyone who always tells the truth. Therefore it is very
important for everyone to gain trust worthiness. And also to acquire responsibility on the one
hand because they lead a community-life and on the other hand it is essential, because Truth
Speaking is the main source of having great success in life. On the contrary, telling lies
degrades one’s social status and endangers the interests of others. The only perfection
(pāramitā) out of the ten perfections of the Buddhisatta, that was unbroken and not-polluted
at all, was the Perfection of Truth”’(Sacca pāramitā) in the long period led as the Bhodhisatta
by Gotama Buddha of telling the truth. Therefore every body should be brave enough to

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speak the truth, in order to get on with greater success in society, to both sides, oneself as
well as others.

The Sigālovāda Sutta deals with a graphic description of these four evils and
evaluates the rules for the laity. These rules show that the Layman must be well disciplined
in his personal and social dealings. He must be energetic and not be extravagant with regard
to what he has earned by the sweat of his brow. Therefore six common means of dissipating
wealth, as doors of downfall, are given along with an analysis of the potential dangers
inherent in them.

All what we have gathered from the Sigālovāda Sutta, as rules for the Laity, do not
seem complete without the observing of the five precepts, included in the Chapter. It is so
special because of the five precepts have been of great social value long before the Buddha’s
time. Buddha too was the greatest social reformer of the 6th century B.C valued the precepts
and made the Laity to observe them after taking refuge in the Triple Gem.

Here the lay Buddhists undertake to abstain from destroying, causing to be destroyed
or sanctioning the destruction of living beings (pāºātipātā veramani). Everyone fears
violence, everyone likes life. From the second precept of “Adinādanā Veramani” the Buddha
advises to abstain from taking others things that are not given by the owner. Brahamajala
Sutta also speaks how the Samana Gotama waits for the gift (dinnadāyayi). The third precept
of good conduct (kāmesu micchācārāveramani) is taken to advise Buddhists to abstain from
unlawful sexual intercourse only. Then the fourth precept of good conduct (“Musāvādā
Veramani”) concerns about the abstention from falsehood, an untruth and the use of
exaggerated language is also of such great value and has become almost a rule. The fifth
precept concerns Laity abstaining from taking distilled and fermented intoxicating liquors
(surāmeerayamajjapamādaµµānā veramani). It shows the Laity that he should not take
intoxicating drinks. Neither should urge others to drink, knowing very well that it ends in
madness. Taking in a nut-shell the five precepts add colours to the Buddhist rules for Laity.
They also adorn the lives of the laity and I feel that it makes Buddhist society a heaven on
earth. They also complete the beauty of the Buddhist social structure and the Buddhist rules
for laity come to a beautiful close.

CONCEPT OF NON - VIOLENCE

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PRESENT IN THE SUTTA
Sigāla, son of a millionaire householder was a very intelligent Buddhist. The
householder had to leave Sigāla himself with no benevolent friend to guide him. Thus
leaving behind his materialist son bothered the loving father who did not want to leave him in
the lurch. So he thought of enriching the son with observing the admirable qualities to guard
himself and his vast property with a rich advice which is strong enough to do so. The
practice of paying devotion to the various quarters of the earth and the sky was thought of as
an advice. In that state of mind and religious behaviour, Sigāla was found by the Buddha one
day while he was doing the duty practice of worshipping the six directions. The Buddha
showed that the six quarters are not Gods above. But according to the Aryan discipline east,
south, west, north, the nadir and the zenith are taken as representing, parents and children,
teacher and pupils, wife and husband, friends and friends, employers and employees, and
religious teachers and householders respectively, who compose the care of society. The
Buddha speaks of the necessity of abandoning the evil actions arising from four motives and
the six practices leading to loss of property or wealth.

The evil actions and the practices of worshipping six directions were embodied in the
Four unwholesome mental structures. They are desire (chanda), anger (dosa), fear (bhaya)
and foolishness (moha). Who ever does unwholesome deeds, by reason of them, his fame and
the company he keeps will down grade as the moon during the waning half of it’s journey.
Therefore, a noble one should get rid of all these routes of evil”. In this regarded, the
commentary says, “when a person favours his relatives or friends, and gets rid of his enemies
by using his authority or his judgment which is at fault, for or fear that he would be destroyed
by them or because of lack of knowledge, he commits evil deeds.
The Buddha shows that deeds which are regrettable mistakes, result in bad consequences. A
fool makes himself for, by practising unwholesome deeds and has to bear the bitter
experience with a tearful face. He is similar to a carter whose cart is broken by turning off to
an uneven ground after having diverted from a smooth road. Deeds which result in happiness
and do not cause any regret are good. Every body should practice wholesome deeds which
bring good results in order not to regret over what he had done, like the foolish carter in the
above example.

The second evil motive is Hatred or Enmity. About this the Stanza in the
Dhammapada the Buddha points out that a person who even dabbles with them is playing

5
with death. The Uragavagga too shows, that whatever a man may do in anger, whether bad
or good, when he thinks it, anger has disappeared and he feels a burning as if he has touched
fire. It further shows the other side. From where should anger come to one who cannot be
provoked to anger? This is a question proving that anger does not wrap him if the character
does not turn to hatred.
The third is the unwholesome mental Structure is Delusion quality. It is considered to be a
synonym of avijjā or ignorance which cannot be found in a man who accomplishes both
investigation and penetration. Therefore he gives a considered and reliable judgment, to
whatever that comes to him.

The fourth motive from which no action should spring is that of fear. The fear of self
– reproach, fear of the reproach of others, fears of punishment and “Duggati bhaya”, the fear
of being in forms of evil states. If they are disregarded and, in spite of their bases, an evil
action is committed, the doer of that action is considered to have acted from fear. Whoever
recognizes the impermanence of existence sees the karma formations (Sankhāra) as fear.
When they drive on to death the fear may come. To one who considers the Sankhāra as
impersonal, and do not lead to one’s continuity of existence, it appears as fear, like an empty
village, or a mirage of “Hiri” and “Ottappa”, called Devadharma. These are the “bright”
states which protect the world. Hiri is numbered amongst the four good qualities praised by
virtuous and wise men leading to the realm of devas.
The six courses mentioned in Siglovāda Suttanata as being conducive to loss of
property are as follows: Indulgence in intoxicants, Sauntering in the streets at unseemly
hours, frequenting entertainments in gambling, associating with evil companions, and
idleness. They not only do away with wealth but foster quarrels. The frequenting of the
streets at unseemly hours, results in a man’s leaving his wife and family alone, gambling, in
addition to the loss of wealth, lead to grieving, and no one will consider him as a able
husband since he is obviously unfit to look after a wife and children. The lazy person does
not work, excusing himself on the ground that it is too cold and so on. However laziness may
be considered in more extensive form, as is given in Sigalovāda Suttanta. In this connection
“laziness” would be considered as doing nothing at all, but as failing to put forth one’s efforts
for good verses Dhammapada chapter “appamāda vagga” show veligence the way leading to
the deathless state, negligence is the road to death.

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 The noble teachings of Sigalovāda Sutta relates themselves explicitly to the individual.
Anguttara Nikaya uses the simile of the scent shoes savour spreads both in the direction of
the wind and against it. Here the Buddha says that recluses and brahmans, devas and non-
humans, all praise the man who takes the three Refuges and keeps the five precepts as
virtuous. The principle of non-violence purify and beautify the human society as a whole,
with the teachings coming in Sigalovdā Sutta. Thus this Sutta can be considered a gem-pit
from which the rays of gems radiate and environment is brightened. I feel I am not
exaggerating when I say that non-violence as it is recorded in “Bhadragata” which enriches
humanity.

DOORS OF DOWNFALL
Doors of Downfall are many in number. Going through the various sermons of the
Buddha, preached to different people in different situations of different paces, are scattered in
the suttas of Tri-Pitaka. The Sigālovda sutta is one such sermon, but with the difference. It
has been so, because Sigāla had been an incorrigible youth with materialism. Ideas here in
this sermon, the Buddha shows very clearly, with simple examples, the doors of downfall.
The Buddha showed social responsibilities on one hand and other doors of downfall on the
other, so that he may see the correct path. The Buddha showed the six ways of loss of
wealth, specially because he loved his wealth so much. He clearly and more specifically
stated additionlly to drinking or using drugs, visiting the streets during inappropriate times,
and gambling, keeping bad company and living in idleness.
The habit of taking intoxicants is the most dangerous door of downfall, as it makes
one to spend more and more money on drinks. He also becomes less-interested in his
business and what ever duties and responsibilities he has. As a drunkard, he is driven to
quarrelling. He might make an exhibition of himself and might assault people, including his
own parents. Under the influence of alcohol, a drunk may commit that which he should not
commited at any cost. With such behaviour he loses his social status and becomes a victim to
diseases such as cancer, heart failure, cirrhosis and so on. It also weakens intellectuality and
sometimes becomes insane. For becoming insane we find a good example in the story of
Mahadhana. One may see that in the life-time of Buddha, there was rich man in fact a
millionaire whose father was named Mahadhana. His parents pampered him so that he was
not interested in learning his parent’s business. To add to this he married a woman with a big
dowry. Thus he got all the fortune from both sides. She also knew only how to spend
money. Being a rich lady, she too was also a spendthrift. This rich couple got addicted to

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alcohol because they could easily buy. And thus they also had a chance to drink cheaply.
They had a plan as to where they could go to buy drinks. They drank very happily and led a
life of noise and waste. Thus the rich couple’s sight was a bit of ridicule and every body
laughed at their sight. Therefore, wherever they were, there was much noise. Thus their
wealth dwindled fast and were left with nothing to live on. Finally the couple had to make a
living by begging from house to house. One day in their begging round they came within the
sight of the Buddha. A meaningful smile came over the face of the Buddha. His smiling face
was seen by Ven. Ananda, who asked Him the reason for His smile. The Buddha said, “Look
at the couple begging on the road. They were very rich but spendthrifts. In the first part of
their life, if they had managed their money, they would have been in the list of the richest
couples in Benares. If they practiced my teaching (Dhamma), the man would have been an
Arahant. And his wife would have been Anāgāmi. Now, they had set aside all such
opportunities as a result of drinking and living in idleness3 and missing all that bliss of
Dhamma.
A similar fact which ruins one’s responsibilities towards the society by dividing them to six
major groups was very essential to make his life healthy, wealthy and happy. Just as he
showed the friends and the foes, the Buddha showed neglected economic duties lead to an all
round downfall. Then he showed the important bond between the employers and employees,
which lead into the economic structure. Sigāla was advised to abstain from negative aspects
of behaviour as well as a negative aspect of life.
The stanza:
Ekēnabhoge bhunjeyya dvihi kammam payojaye
Catutthanca nidhāpeyya āpadāsu bhavissati4
advises the owner to divide his income into four parts and consume only one forth.
Then reinvest a half of it in the business for economic well being and prosperity in life.
Then we see the next door of downfall which shows that a person, who loves visiting
the streets during inappropriate times, endangers himself. Then he falls into the category of
thieves because he might be suspected of robbery and of crimes. No one would believe him,
as such a man can easily break into a house at dead of night when all the inmates of the house
are fast asleep. Thus he who loves visiting becomes a victim of decline.

3
Dhp. V. 155.
4
Sigālovāda Sutta, D.N.

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 Going to the next door of downfall the Buddha shows Sigāla that a person, who
enjoys going to entertainment, is a danger. He always thinks of where an entertainment of
any kind will be. As such he cannot keep his mind on his business, and may make mistakes
which will definitely bring loss of money and life.

Gambling is the next door of loosing whatever a man owns. A gambler also loses his
property and grieves over the loss, not once but forever. As such he is despised by everybody
and is believed to be unable to maintain his family, because he enjoys only in thinking of
gambling and thus becomes a
misfit to society. Whenever he wins he feels happy. And he gets disgusted, unhappy and
miserable whenever he loses. A loss sometimes may mean he loses all his wealth. Society
looks down on him just as an untouchable, specially as he becomes one who will not be able
at least to feed himself. A gambler needs money only for betting, betting further and further.
Therefore he is forced to pawn or even sell his property and sometimes his wife’s jewelry
too. His family becomes a family of beggars.

Then we come across a person, who keeps bad company, which is the next door of
downfall as given in the Sigālavāda sutta. He endangers himself and his property through
association with bad people. These sorts of people do themselves harm and lead other
people, too thereby fall into trouble. It is a well-accepted and proved fact that one’s character
is influenced by one’s environment. Therefore it is very important for people to have a good
environment. Associations with sinful persons who are addicted to wrong behaviour and very
specially to misbehaviour in sex are even worse. They are in fact the worst of men.

He came across an excellent example of association in this story. Once there was a
King named Sāma in Benares. In those days, the Bodhisatta was born in a courtier’s family
and grew up to be the king’s temporal and grew up to be king’s state horse used to imitate the
trainer and limped too. Someone told the king that the horse was limping. The king sent for a
veterinary surgeon who examined the horse’s foot and found it to be perfectly sound. The
king sent for the Bodhisatta to find out the reason for its limping. He soon found out that the
horse was limping not because he had a bad foot but because he went about with a lame
trainer. The horse’s limping was a case of imitating it’s lame trainer. This shows that bad
company influences one’s behaviour. The horses specially should be trained by a good

9
groom5. Similarly most persons follow the way practiced by their companions whether good
or bad, vicious or virtuous.

Apart from association found that Laziness too, hinders one’s property. One tends to
procrastinate, thinking “it is too-late, it is too-early, It is too hot, It is too-cold, I am too-
hungry or I am too-full”. As given in the stanza in Dhammapada, “Mindful amongst, the
drowsy, the wisdom advances like in a race the clever horse, leaving the jockey behind”.6
In this way a lazy person who lacks striving will decline himself and fall into depths of
poverty due to laziness. Thereby a person who gets rid of these self-declining routes
becomes clever and intelligent, then. Lord Buddha further showed that such people win the
good will of the society.

The meaning of the following stanza goes as, “The idle person do not strive, when he
should be striving, who, though young and strong, is given to idleness, whose thoughts are
weak and wandering, will not attain Magga. In sight which can only be perceived by
wisdom”7. Thus a person, who hurries the work that he ought to do at a steady pace and
delays his own, whether business or any venture to fulfill his purpose one should know what
work must be done in time or in a given time. Therefore, we can conclude that a person
should guard “Earnestness” as the greatest treasure of Man.
The sixth persons as shown in Singlovāda Sutta are gamblers, prostitutes, drunkards who are
addicted to alcohol, deceiver who are cunning, criminals and sinful persons who do any
unwholesome act, destroy one’s present life as well as the next life after death too.
In conclusion it is most appropriate. I think, to quote the Parābhava Sutta which has
discussed at length what causes an individual’s downfall. It explains thus: “the vicious are
dear to him and he seeks no delight in the virtuous. He is fond of sleeping and indolent too.
He gets angry easily. He is addicted to intoxicants. Women and gambling. He squanders
whatever he earns”. The Sutta says at the end of that by knowing well all these causes of
downfall, a person can do away bad qualities and avoid all that in bad. This equation is such
a vivid picture of what we tried to search today as the doors of downfall. It confirms and
makes us the present intelligentia of the 3rd Milleminm, a more confident one. What the
Buddha had shown the young materialist, Sigāla nearly 2552 years ago.

5
Jat. No. 184
6
Ibid. V 2
7
Ibid. V. 280

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 (a). FRIENDS AND FOES

There are a number of discourses in the Buddha’s teaching which deal with the
concept of friendship – Sigālovāda Sutta, Mittānisamsa, Meghiya, Culagosinga and
Mahāmangala are some of them. We find in such discourses views referring to friends or
friendships. The Pali Text Society’s Pali-English dictionary (p. 532 ) defines the term ‘mitta’
in different contexts. Accordingly, there are two kinds of friends distinguished as lay-friend
(agārika mitta) and clergical friends (anagārika mitta) of which the former is possessed of all
ordinary qualities of kindness and the latter of special virtues of mind and heart. A friend
who acts as a spiritual adviser is generally called Kalyānamitta. The Udānapāli (Meghiya
Vagga) mentions that every thing can be achieved through a good friend (kalyānamitta) in the
context of spiritual progress usually one who possesses qualities of the opposite nature of the
friend is called amitta.

According to the Sigālovada Sutta of the Dighanikaya an individual is closely related

to different groups of people in the society. One should essentially perform his duties and
responsibilities towards those groups. The Buddha knowing the importance of friendship in
the day to-day life and also in the path of enlightenment, both these sides are emphasized in
their usefulness. Mettā – Loving kindness occupies an important place in the Buddhist
practice of meditation.

The Buddhist’s constant advice was not to have friendship with the wicked for it leads
to a great loss in every way8. Ignoble friendship is one of the causes that brings the highest
ruin to man9. One who betrays his friends is a worse treacherous person who is called in Pali
“Mittadūbhi, mitta dubhi or mittaddū”

They are the worst of them all. Breaking of friendship or alliance is called
Mittabheda or Mithubheda10. The Buddhist teaching cite six perils that arise from association
with six evil friends (papamittā ). Those friends are as follows:

1. Gambler (dhutta)

2. Libertine (sonda)

8
Jat. No. 06, p.461
9
A.N., I, p.15f
10
Concise Pāli-English Dictionary, A.P. Buddhadatta, Motilal Banarasidas, Delhi,1997.

11
 3. Tippler (pipāsā)

4. Cheater (vekatika)

5. Swindler (vañcanika)

6. The man of violence (sāhasikā) 11

Association with false friends is a hindrance for the development of moral virtues.
One who has disputable companions, who is envious of others’ welfare, neither prospers in
this world nor in the world to come. Not only friendship with the wicked but friendship with
fools (bāla) also must be shunned. In the Ma×galasutta the association with the wise and the
dissociation from of the foolish, was declared by the Buddha to be auspicious12. If one fares
long and meets not a companion who is better or equal, let him have no friendship with the
foolish13.

The association with evil friends cannot cause any profit to the individual. One may
decline in all his health, wealth and spirituality due to the association with unworthy friends.
The fame of a person can be judged by the friends with whom he associates. There are four
false friends described in the advice to Sigāla. They are given as follows:

1. A rapacious person - (attadatthuhara)

2. A man of words alone - (vaciparama)

3. A flatterer - (anuppiyabhāni)

4. A fellow waster - (apāyasahāya)14

There are features which characterize that kind of pretended friend who comes to you
empty handed, but takes care to carry away something. He appropriates his wealth, he
expects much from little, he does his duty when in fear, and he associates for his own good
the foe-friend who cheats the other by mere words should be recognized in four ways as
follows. He displays affection by mere words by talking about future events. He displays
affection by mere words by talking about past events. Hi displays affection by mere words

11
D.N., III, p.183.
12
S.N., V, p. 29
13
Dhp., V, 2.
14
D.N.,III, p.155

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by talking about profitless things. When an appeal is made at a time of need he refuses the
appeal by tendering groundless excuses. There is another way which shows four features to
know the foes-friend. Those will tell you things with kindness but will wish you evil at heart.
When invited to go and commit a sin, he will afford you encouragement. In your presence he
will extol the good qualities inherent in you. In your absence he will enumerate the bad
qualities inherent in you. Thus we find four characteristics of the pretended friend.

They are those who will join you with the object of ruining your wealth. He joins you
repeatedly in going to the place of drinking and other places unworthy of visiting. He
associates you promenading public paths repeatedly at unseemingly hours. He frequents you
to the places of singing, dancing, music and the like entertainments. He associates you
continuously in going to the places of gambling which cause the negligence of necessary
duties.

These facts have to be understood in relation to the social environment in which these
teachings are extolled. The “putā – dūsaka Jātaka”15 recordes four evil friends with some of
similar characteristics.

Though one should extend friendliness to all alike, one should recognize correct
qualities to make friendship with those who are good and honest because one’s character is
molded by the influence of friends, with whom one associates intimately16. Dhammapada
says that a revealer is a wiseman, who like a revealer of a treasure, points out one’s faults and
reproves. Let one associate with such a wise man. Association with the good(kalyāna) is
considered as a source of great benefit. He should be looked on with care, not to be
associated, accompanied and kept relationship with as his temperament is like an old sore
which may bleed by a mild touch with a stick or a club. One who is even in morality,
concentration and wisdom is good for association. The last and the most exemplary one for
association is the one who has the following qualities. He is superior in morality,
concentration and wisdom. As the ideal fruit of friendship according to Buddhism seems to
be the spiritual advancement over the material progress. The following example in the
“vyagghapajjasutta” presents the value of friendship for worldly. Good friends are constantly
helpful to a person to have and develop possessed skills in mind, speech and body. In the

15
Jat. No. 280, p.266.
16
Ibid. II, p.233.

13
Dighanikāya17 it is said that “Only he who proves a comrade in the hour of ‘atthesu Jātesu
Sahāya hoti so Sakhā’. The advice to Sigāla enumerates good friends. There are four
friends who are considered to be genuine associates:

1 Upakāraka - Helpmate.

2 Anukampaka - Friends who remain unchanged during the

prosperity and in adversity.

3 Atthakkhayi - Friends who show and do what is needed

4 Mittankampako - Friends who sympathize with their friends.

The helpmate (Upakāraka) is the good hearted friend who frequents you to do some
service can be judged in four ways. He guards the heedless. He protects his wealth. He
becomes a refuge when he is afraid. When an occasion arises he provides him with double
the amount. Then there are four ways which show the good friend who will take part in one’s
“weal and woe”. His secrets he reveals to him. He conceals his friend’s secret. In
misfortune he does not forsake him. His life too he sacrifices for his good. There are other
four qualities to know the nature of good hearted friend. He, in the first place will cause the
advancement of one’s prosperity (atthakkhāyi). He dissuades him from doing evil. He
persuades the friend to do good. He makes the friend aware of what he has not heard. And
he points him the path to heaven. Then there are also four characteristics of the good friend
who will ever have compassion to his friends are as follows:

v He does not rejoice at his friend’s misfortune.

v He rejoices in his prosperity only.

v He restrains one from speaking evil of him.

v He praises one who speaks good of him.

The friend who is helpful is a friend in weal and sympathies the friend. It is said in
the Suttanipāta, that friends are won by giving, (dadam mittāni ganthati18.

17
D.N., III, p.184
18
Sutta Nipāta, Alavaka Sutta, edited by prof. N.A. Jayavikrama, p.73.

14
 This was the answer given by Buddha. When the Buddha, when questioned by
Ālavaka as to how one gets friends, once friendship is established , friends must be mutually
generous as one treats oneself and should be good as one’s words are. They become refuge
in danger, and do not forsake when one is in trouble. Buddhist texts offer an advice of a
special quality. That is when friendship once formed it should be cultivated and nurtured. In
this process one has to be very cautious and honest in dealing with friends. It is so because
people in a society are of various types in their attitude towards others. So, special care must
be taken to make friends with the correct type of person.

SOCIAL DUTIES AND RESPONSIBILITIES

A society is made up with men and women. In the first place they are the numbers of
this social organization. As members each of them is vested with some duty and
responsibility, on which the well being of the society rests. Thus each member’s relationship
to other made the society an inter-woven but like that of a bee-hive. Thus was not something
limited to the past or to the present. It prevails at all times of human existence. But it
differed according to time, place and environment is which social values differed from the
one other. Thus even in the time of Gotama Buddha, there were many religions according to
which the social values developed.

Thus the elements that make up society are manifold. Husband and wife taken
together are considered to be the most fundamental. So, according to the Buddha, every other
social unit necessarily requires bilateral commitments of reciprocal interests. Without the
individual, a society does not exist. Hence the individual must be conform for the smooth
functioning of this machinery, the so called the Society. Therefore the entire human society
has been broadly classified in terms of relations within each social unit. In this way, by
classifying the entire civilized society into units the social obligations of every individual has
been taken into consideration.

In the Brahmanic society each unit, having reciprocal relations, are represented as
personifying the six directions. People worshiped the six directions to get grace of Gods. In
the advice given to Sigāla by the Buddha, He outlines the most important social groups that
are indispensable in the life of the person. The young Sigāla too used to worship the six
directions in order to follow the last advice of the departed father,i.e. East, South, West,
North, Zenith and Nadir.

15
 East : Parents / Children
South : Teacher / Pupils
West : Wives / Husbands
North : Friends / Companions
Zenith : Clergy / Laity
Nadir : Employers / Employees19

In that society, even the lay members of Buddhist society were divided into units each
unit having reciprocal relations. One day he came the great compassionate one. There the
Buddha praising him for following the last words of the father and showed him what the
father had meant. It was that the direction represented these acontinence in the society. This
was a new interpretation of direction worship. In the Sigālovāda Sutta we get a distribution
regarding social ethics, set out in terms of these units. They profoundly reflect the attitude
that should be cultivated for the betterment of human society. These were unit bound by
reciprocal duties which have been discussed at length in the Sigālovāda Sutta by the Buddha
who gave an opposite meaning to that held by Sigāla. He had taken each unit separately and
the unit of children and parents was taken first. He took Rukkhadhamma Jātaka to explain
that according to which the children have the responsibility of looking after their parents in
the old age. The story expressed the value of the solidarity of a family. The members of
such a solidified family should be able to withstand the unfavorable forces like a strong wind
and emphasized the family relationship mainly maintaining the family ties together. He also
showed that great approval is accorded to families by the Upanishads too, where the parents
are held in high respect. Buddha also counted parents as belonging to the Bramma rank.
Early great teachers, too, held the parent in very high esteem (Sapubbā cariyakāni, and
showed that they were worthy of offerings āhuneyya20. The Buddha pointed out that parents
do much, and go even out of their way for their children’s well being. Therefore, the duty of
supporting one’s parents. Such a debt in general, is impossible to repay. This debt can be
repaid only in a case where the child arouses in his parent’s confidence in the Dhamma,
settles and establishes them in morality, replaces their meanness, I mean helplessness by
generosity, establishing them in wisdom21, by dispelling their foolishness.

19
D.N. III, p.180 ff.
20
A.N.-I, p.132 ff.
21
Ibid. p.151

16
 Sigalovāda Sutta gives five ways in which a child should minister to his parents. He
should maintain (i) I will support my parents since they at one time supported me, (ii) I shall
take upon myself the duties incumbent on them, (iii) I shall establish a succession, (iv) I shall
follow a method of inheritance and, (v) I shall make gifts in due course to the dead. In return
to these: The parents in their turn should show love for their children by: (i) restraining them
from vice, (ii) exhorting them to virtue (iii) training them for a profession, (iv) arranging a
suitable marriage for them and (v) in due course handing over to them the inheritance22.
Children are considered to be the wealth of the parents ( puttā, vatthu manussānam). In many
other instances too, the affectionate relationship between parents and children have been
discussed in Buddhism.

TEACHER AND PUPILS

The relationship between teacher and pupil which represent the South is one which is
very highly valued in Buddhism. This composes of a very important instrument in shaping
this society. Sigalovāda Sutta gives in detail five ways in which a pupil should conduct
himself towards the teacher who makes him a complete man to shoulder the burden of well
being, of the society he lives, and five in which the teacher should conduct himself towards
the pupil, which in turn is as important as the behaviour of the pupil.

The five devolving on the pupil are stated in Pāli terms, are constructed both
literally and figuratively. In the literal sense, (1) The pupil should rise from his seat in
salutation, (ii) wait upon the teacher, (iii) attentive listen to him, (iv) render him personal
service, (v) honour him by reception. These are taken as displaying energy, understanding
the teacher, paying attention, showing obedience and preparing to the work diligently. And
they are embedded in these Pāli terms.

The teacher should show his compassion on, or love for, the pupils by teaching and
training them well, seeing that they grasp all the arts and crafts equally and thoroughly
teaching them in the respectful manner as he adopts towards friends thus creating a happy
environment. And also by making them secure in every way including the knowledge of their
duties to persons represented by the other directions. In addition, Sigālovāda Sutta,
Anguttara Nikaya recognizes five ways of growth: Growth in confidence (sadhā) in morality

22
D.N.-III, Sigālovāda Sutta, p. 180.

17
(sila), in learning (suta), in the practice of giving up things or generosity (cāga), and in
wisdom (paññā). These are highly valued as characteristic of the Indian guru what he imparts
the highest instruction as a profound secret, only to those whom he considers fit to receive it.

HUSBAND AND WIFE

The Buddha’s interpretation as found in Sigalovāda Sutta, adoration to the direction
of the West, is respect due to Husband and Wife. The Sutta gives five ways in which a wife
should be ministered to by her 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, and (v) by providing
her with necessary adornments. In return, the wife should minister to her husband in five
ways: (1) by ordering the household well, (ii) by hospitality to their relatives, (iii) by fidelity,
(iv) by taking care of his wealth and (v) by her industry23.

It is the duty of the wife to be capable in her work. She should be able to manage her
servants. She knows something of sickness and is able to prepare the food suitably. She
studies the approval of her husband and keeps safe whatever money, corn, silver or gold he
brings home. With these qualities, said the Buddha, the wife wins power and this capability
ends in establishment in confidence, virtue, charity and wisdom. Accomplishing in virtue the
Buddha says that, the keeping of the five precepts is very practicable. She is then
accomplished in charity, living at home with thought free from avarice, delighting in alms-
giving. Thereby, becoming fortunate and a blessing to her family, especially to her husband.

Apart from the Sigalovāda Suttas instructions to girls about to marry, are recorded in
Anguttara Nikaya. The Buddha advised them to rise up early, work willingly, order their
affairs smoothly, and to cultivate gentle voices. They should honour and respect all persons.
Most instructions were similar to those given to wives in the Sigalovada Sutta. While the
Buddha speaks of ill-assorted couples, and of couples where both the husband and wife are
bad or good24. The mutual relation are relaxed. The exemplary persons in Buddha’s time
concerned were Anathapindika-owner of the famous park Jetavana Grove, and his daughter-
in-law, Sujātā25. The Buddha called Sujātā and said that there were seven kinds of wives, one

23
Ibid. p.190
24
A.N.-II, p.579
25
Ibid. –IV, p.914.

18
like an executioner inflicting punishment, one like a thief, one like a mistress, one like a
mother and one like a slave.
He further showed the executioner wife was pitiless and corrupt. (a parasite) type of wife is a
thief robs her husband of his gains. The lazy gossip and shrew with loud voice was a
mistress only. The mother – wife care for her husband and his possessions as she would for
an only his possessions as she would for an only son. The sister – wife behaved like a
younger sister to an elder brother. The companion wife behaves as the term would indicate
as a companion only. The slave – wife endures all things, remaining calm and pure in heart
and obedient. These seven kinds of wives found in the institution of marriage, served in
seven different ways.

FRIENDS
The North, as one of the directions worthy of worshipping is friends. To person friends
brighten the horizon of social life. If the matter of selection of the family into which one is
born in the present existence is closely connected with the Karmic effects of previous lives,
the selection of one’s friends is clearly and more directly associated with circumstances and
acts of the current life. Here the Buddha has also given the quality of making friends as one
which is instrumental in making the world go round. The person who is kindly, who makes
friends, makes welcome, is free from avarice, is understanding, is a conciliator. Such a one
obtains good reputation. Generosity, kind speech, doing good to what ever person, fairness in
all things, every where, as is fit and proper are remarkable characteristics in him. These are
the means on which the world turns, and they are the axis on which the wheel turns, just as a
chariot moves on quickly depending on the pin of a wheel axle.
In the case of good companions where a mutual friendship is already established, certain
duties are incurred. Loyalty to one’s friend brings service and support, freedom from
enemies, a welcome home after one’s travels, and success in one’s under taking. One should
live up to one’s promises26 (11) and should regard with friendliness any object or person that
has done one a service. If one hears gossip concerning a friend one should examine the
matter carefully, before accepting it as true.

Returning to the simile of the quarters, Sigalovāda Sutta, giving as the North that of
the ministrations of friends, asserts the following; a genuine friend is one who is helpful and

26
Ibid. III, 23

19
supporttive, who is the same in happiness and sorrow for one’s welfare and also who is
sympathetic. If a man finds a companion well-versed, always comforting himself well in the
world, overcoming all obstacles, he should walk with him with a mind receptive and
reflective. If a man does not find a companion with experience, always conducting himself
well in the world, he must be very careful in moving in society.

EMPLOYEE AND EMPLOYER

This too is very important, coming to the sixth direction. The Buddha speaks of
employer – employee relationship. Accordingly, a gentleman (āyirakena) should conduct
himself towards his servants and employees in following these ways, (i) By arranging their
work according to their strength and capabilities, (ii) by providing them with food and
salaries, (iii) by looking after them when they are sick, (iv) by sharing occasional good things
with them, and (v) by giving them leave at times. In return, the employees so treated should
rise before the master rises, (ii) go rest after he has done so, (iii) take what is given them, (iv)
work well and, (v) establish a good reputation for him. Many of emperor Asoka’s Rock
Edicts bear these advices. Now in this practice lies great fruit namely the practice of
dhamma, in which is included right conduct towards employees

LEADERS AND THEIR FOLLOWERS

Therefore Buddha says that the religious leaders who guide them on the correct path,
most suited to one who is being born as a human being in this vast universe. Religious
leaders must restrain people from doing evil, encourage them to do good, treat them with
loving kindness, teach them what isn’t heard and tells them the path to heavenly planes. The
followers should minister to good religious, the Sramanas and Brahamins as to the zenith by
kindly deeds, words and thoughts, by keeping doors open for them, by supplying their needs.
A bhikkhu takes to be one who has already extinguished mental defilements. He is expected
to observe monastic rules, to learn the scriptures, to teach the laymen and to meditate deeply
on spiritual matters.

The Buddha has taught his followers as follows: Accordingly, you should train
yourselves to follow the practices which are fitting for monks. Moreover you should have
good conduct by providing as gifts the lodgings and medicines, such gifts give the donors
great benefit from their offering. Once the Buddha has told the monks that defilements such
as covetousness, malevolence, wrath, grudging, hypocrisy, spite, jealousy, stinginess,

20
treachery, craftiness, evil desire and wrong view drag them towards Hell. These evils stain a
monk’s morality, and degrade a monk’s status and dignity. Purification of all these evils,
unskilled states does not depend on appearance, such as wearing robes. Only the one who
gets rid of mental defilements, by following the practice fitting for monks is purified. I say it
is by inward calm, that he is following the practices fitting for monks. Thus the Buddha
guides the monks on the correct path. The religious leaders in which the monks live, brings
up and develops a mutual relationship between the clergy and the laity, naming these as the
Zenith, the fifth direction to which Sigāla should worship every morning.

CONCLUSION
The Dhamma expounded by Gotama Buddha taken, as a whole, during the 45 years
from his Enlightenment to Parinibbāna was so vast, so deep and so high, based on what
occurred to him about the things as they really are. They covered religious, political,
economic and social facts a human should be aware of, to make his life worth being born as
the highest being in the universe, which is a conglomeration of planets (chakkavāti) both big
and small as well as evil states and heavenly states (Sugati and duggati).

We come across Suttas like the Kālama Sutta which touched upon one simple
“Human Right” giving the freedom of thought, specially in decision-making. Some rare
sermons like Mahāparinibbāna Sutta depicts a concise summary of all that Dhamma preached
to different people, of different places of the Dhamma which we saw, grasped, and developed
with his Buddha eye. The Sigalovāda Sutta seems to me as one simple instance, when
Gautama Buddha preached in detail, which made the society of Man a heaven on earth. This
very nature of the Sutta has attracted all those wise ones in a society whose aim is to make his
life a grand success as that of a man should aim at and work.
If I touch upon the main facts in it, they are simple to hear but bearing untold profits
to make man’s life and the society in which he lives a paradise on earth. Taking one by one
they are given as follows: Parents and children, teacher and pupils, wives and husbands,
friends and companions and employers and employees each unit having reciprocal relations.
The Buddha had taken each unit separately. The unit of children and parents was taken first,
to express the value of solidarity of a family. The affectionate relationship between parents
and children have been discussed in Buddhism. The members of such a solidified family is

21
able to withstand the unfavourable forces in the society, like a strong wind sweeping away
everything it comes across.

It shows how children should minister to his parents. In return to these, the parents in
their turn should show their love for their children by similar duties and responsibilities
towards each other. In the other five groups this attitude should be there. When adhered to
these, the society will be a happy place.

The Parabhava Sutta, too, aims at the social well being of men. But it deals with the
dark side giving an opportunity to at least the wise of the lot, to peep into the brighter side
and get adjusted to suit the Buddhist ethics. Even certain references in the Suttas of
Anguttara Nikaya have touched upon the subject. But the Sigalovāda Sutta is one such Sutta
with a different angle. It was preached to one single materialist who had no faith or
knowledge about anything. Yet it consists of all that awareness a man should have not only
those living in the sixth century B.C., but all men and women to become perfect men as
husbands, fathers, friends etc., as well as on the minds of women who can become angles in
human society as a wife, a mother etc., etc. Thus, I see and also like to conclude that
Sigalovāda Sutta is a vast treasure of Buddhist ethics, set in the very simple social-structure.
All ethics that Buddha valued as those should be in all, who wish to see the present human
life; a blessing of the highest kind is in this Sutta.

I saw that modern tactics of medicine had been applied to give a totally different
direction and interpretation to worship. This Buddha’s new interpretation which was
unknown to Sigāla from what Sigāla knew them, to be. The Buddha knew that he had been a
materialist and also an incorrigible son of a Buddhist father. Therefore he gave the Aryan
interpretation in the most palatable coating. I mean, it was given as what his loving father
meant by direction-worship in his last advice to the son. Even if the medicine is bitter when
given in a delicious palatable coating, anybody takes it willingly. The Buddha understood
that what his father meant was not the six directions namely East, South, West, North, Zenith
and Nadir, but the six important constituent members of a decent Buddhist society.

In this conclusion of my essay through a deep dive into the Sigalovāda Sutta, it is
aimed at the betterment of the society and improvement of the individual. After purifying

22
himself in the river he worshipped the six directions taught by the Brahamins in the pre-
Buddhist days.

The Sutta tells about the doors of downfall, and advised Sigāla to abstain from them.
Again the Buddha advised Sigala how to manage his economy and to practice the four good
qualities of appreciation.

The four misdeeds “Cattāro Kammakilesa” also were explained to Sigāla. Buddha
had preached the benefits of non-violence too. Most important to the youth is the advice
given about selecting friends. The Buddha said there are four good friends and four bad
friends. I feel that bad friends have been shown, mainly because friends of a rich young man
can be enemies in disguise, whose influence can be about an all round downfall.

May I now conclude this short essay of mine, saying that it has all the factors that go
to make, an energetic, youngster’s life a blessing to him on one hand, and to all those youths
in the society in which they live.

REFERENCES FOR FURTHER READING:

(01) J Kalupahana David (1995) Ethics in Early Buddhism, University of Hawai Press

(02) Tiwary Mahesh (1989) Perspective on Buddhist Ethics, Delhi, Department of Buddhist
Studies, University of Delhi

(03 Prof. Galmangoda Sumanapala (2006) Buddhist Social Philosophy and Ethics,
Singapore

(04) Paññāloka Deniyaye Rev. (2001) Friendship-The Buddhist View. Samayawardhana

(05) Saddhātissa H. Rev. (1948) Buddhist Ethics - Essence of Buddhism., Mahabodhi

Society, Banaras

(06) Saddhātissa H., Rev. (1987) Buddhist Ethics The Path of Nirvāna, London
Wisdom Publication

23
(07) Pyinnyāthiha Ven. (2002) The Triple Gems and the Way to Social Harmony,
Penang Malasia

(08) Gnanarama Pātegama Ven. (2006) An Approach to Buddhist Social Philosophy

Ti-Sarana Buddhist Association,Singapore

(09) Sigālovāda Sutta (2008) (Code of Discipline for Lay Buddhist), Sri Lanka, Buddhist
Cultural Center

24