{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/digha/dn31.htm","path":"bud/digha/dn31.htm","source_url":"https://sacred-texts.com/bud/digha/dn31.htm","text":"From Everyman's Ethics: Four Discourses by the Buddha (WH 14), translated by Narada Thera (Kandy: Buddhist Publication Society, 1985).\nOn one occasion the Exalted One was dwelling in the Bamboo Grove, the Squirrels' Sanctuary, near Rajagaha.\nNow 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.\nThen 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:\n\"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?\"\n\"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.\"\n\"It is not thus, young householder, the six quarters should be worshipped in the discipline of the noble.\"\n\"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.\"\n\"Well, young householder, listen and bear it well in mind; I shall speak.\" -- \"Very good, Lord,\" responded young Sigala.\nAnd the Exalted One spoke as follows:\n\"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.\n(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.\"\nThus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:\nKilling, stealing, lying and adultery,\nThese four evils the wise never praise.\n(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]\n\"But inasmuch as the noble disciple is not led by desire, anger, ignorance, and fear, he commits no evil.\"\nWhoever through desire, hate or fear,\nOr ignorance should transgress the Dhamma,\nAll his glory fades away\nLike the moon during the waning half.\nWhoever through desire, hate or fear,\nOr ignorance never transgresses the Dhamma,\nAll his glory ever increases\nLike the moon during the waxing half.\n(3) \"What are the six channels for dissipating wealth which he does not pursue?\n(a) \"indulgence in intoxicants which cause infatuation and heedlessness;\n(b) sauntering in streets at unseemly hours;\n(c) frequenting theatrical shows;\n(d) indulgence in gambling which causes heedlessness;\n(e) association with evil companions;\n(f) the habit of idleness.\n(i) loss of wealth,\n(ii) increase of quarrels,\n(iii) susceptibility to disease,\n(iv) earning an evil reputation,\n(v) shameless exposure of body,\n(vi) weakening of intellect.\n(i) he himself is unprotected and unguarded,\n(ii) his wife and children are unprotected and unguarded,\n(iii) his property is unprotected and unguarded,\n(iv) he is suspected of evil deeds,[3]\n(v) he is subject to false rumours,\n(vi) he meets with many troubles.\n\"He is ever thinking:\n(i) where is there dancing?\n(ii) where is there singing?\n(iii) where is there music?\n(iv) where is there recitation?\n(v) where is there playing with cymbals?\n(vi) where is there pot-blowing?[4]\n(i) the winner begets hate,\n(ii) the loser grieves for lost wealth,\n(iii) loss of wealth,\n(iv) his word is not relied upon in a court of law,\n(v) he is despised by his friends and associates,\n(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.\n(f) \"There are, young householder, these six evil consequences in being addicted to idleness:\n\"He does no work, saying:\n(i) that it is extremely cold,\n(ii) that it is extremely hot,\n(iii) that it is too late in the evening,\n(iv) that it is too early in the morning,\n(v) that he is extremely hungry,\n(vi) that he is too full.\n\"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.\n\"Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice -- these six causes ruin a man.\n\"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.\n\"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice -- these nine[5] causes ruin a man.\n\"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.\n\"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.\n\"Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is licentious, is not fit to lead a household life.\n\"Who says it is too hot, too cold, too late, and leaves things undone, the opportunities for good go past such men.\n\"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.\"\n\"These four, young householder, should be understood as foes in the guise of friends:\n(1) he who appropriates a friend's possessions,\n(2) he who renders lip-service,\n(3) he who flatters,\n(4) he who brings ruin.\n(i) he appropriates his friend's wealth,\n(ii) he gives little and asks much,\n(iii) he does his duty out of fear,\n(iv) he associates for his own advantage.\n(i) he makes friendly profession as regards the past,\n(ii) he makes friendly profession as regards the future,\n(iii) he tries to gain one's favour by empty words,\n(iv) when opportunity for service has arisen, he expresses his inability.\n(i) he approves of his friend's evil deeds,\n(ii) he disapproves his friend's good deeds,\n(iii) he praises him in his presence,\n(iv) he speaks ill of him in his absence.\n(i) he is a companion in indulging in intoxicants that cause\ninfatuation and heedlessness,\n(ii) he is a companion in sauntering in streets at unseemly hours,\n(iii) he is a companion in frequenting theatrical shows,\n(iv) he is a companion in indulging in gambling which causes heedlessness.\"\nThe friend who appropriates,\nthe friend who renders lip-service,\nthe friend that flatters,\nthe friend who brings ruin,\nthese four as enemies the wise behold,\navoid them from afar as paths of peril.\n(1) he who is a helpmate,\n(2) he who is the same in happiness and sorrow,\n(3) he who gives good counsel,\n(4) he who sympathises.\n(i) he guards the heedless,\n(ii) he protects the wealth of the heedless,\n(iii) he becomes a refuge when you are in danger,\n(iv) when there are commitments he provides you with double the supply needed.\n(i) he reveals his secrets,\n(ii) he conceals one's own secrets,\n(iii) in misfortune he does not forsake one,\n(iv) his life even he sacrifices for one's sake.\n(i) he restrains one from doing evil,\n(ii) he encourages one to do good,\n(iii) he informs one of what is unknown to oneself,\n(iv) he points out the path to heaven.\n(i) he does not rejoice in one's misfortune,\n(ii) he rejoices in one's prosperity,\n(iii) he restrains others speaking ill of oneself,\n(iv) he praises those who speak well of oneself.\"\nThe friend who is a helpmate,\nthe friend in happiness and woe,\nthe friend who gives good counsel,\nthe friend who sympathises too --\nthese four as friends the wise behold\nand cherish them devotedly\nas does a mother her own child.\nThe wise and virtuous shine like a blazing fire.\nHe who acquires his wealth in harmless ways\nlike to a bee that honey gathers,[6]\nriches mount up for him\nlike ant hill's rapid growth.\nWith wealth acquired this way,\na layman fit for household life,\nin portions four divides his wealth:\nthus will he friendship win.\nOne portion for his wants he uses,[7]\ntwo portions on his business spends,\nthe fourth for times of need he keeps.\n\"And how, young householder, does a noble disciple cover the six quarters?\n\"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]\n\"In five ways, young householder, a child should minister to his parents as the East:\n(i) Having supported me I shall support them,\n(ii) I shall do their duties,\n(iii) I shall keep the family tradition,\n(iv) I shall make myself worthy of my inheritance,\n(v) furthermore I shall offer alms in honour of my departed relatives.[9]\n(i) they restrain them from evil,\n(ii) they encourage them to do good,\n(iii) they train them for a profession,\n(iv) they arrange a suitable marriage,\n(v) at the proper time they hand over their inheritance to them.\n\"In five ways, young householder, a pupil should minister to a teacher as the South:\n(i) by rising from the seat in salutation,\n(ii) by attending on him,\n(iii) by eagerness to learn,\n(iv) by personal service,\n(v) by respectful attention while receiving instructions.\n(i) they train them in the best discipline,\n(ii) they see that they grasp their lessons well,\n(iii) they instruct them in the arts and sciences,\n(iv) they introduce them to their friends and associates,\n(v) they provide for their safety in every quarter.\n\"In five ways, young householder, should a wife as the West be ministered to by a husband:\n(i) by being courteous to her,\n(ii) by not despising her,\n(iii) by being faithful to her,\n(iv) by handing over authority to her,\n(v) by providing her with adornments.\n(i) she performs her duties well,\n(ii) she is hospitable to relations and attendants[10]\n(iii) she is faithful,\n(iv) she protects what he brings,\n(v) she is skilled and industrious in discharging her duties.\n\"In five ways, young householder, should a clansman minister to his friends and associates as the North:\n(i) by liberality,\n(ii) by courteous speech,\n(iii) by being helpful,\n(iv) by being impartial,\n(v) by sincerity.\n(i) they protect him when he is heedless,\n(ii) they protect his property when he is heedless,\n(iii) they become a refuge when he is in danger,\n(iv) they do not forsake him in his troubles,\n(v) they show consideration for his family.\n\"In five ways should a master minister to his servants and employees as the Nadir:\n(i) by assigning them work according to their ability,\n(ii) by supplying them with food and with wages,\n(iii) by tending them in sickness,\n(iv) by sharing with them any delicacies,\n(v) by granting them leave at times.\n(i) they rise before him,\n(ii) they go to sleep after him,\n(iii) they take only what is given,\n(iv) they perform their duties well,\n(v) they uphold his good name and fame.\n\"In five ways, young householder, should a householder minister to ascetics and brahmins as the Zenith:\n(i) by lovable deeds,\n(ii) by lovable words,\n(iii) by lovable thoughts,\n(iv) by keeping open house to them,\n(v) by supplying their material needs.\n(i) they restrain him from evil,\n(ii) they persuade him to do good,\n(iii) they love him with a kind heart,\n(iv) they make him hear what he has not heard,\n(v) they clarify what he has already heard,\n(vi) they point out the path to a heavenly state.\nThe mother and father are the East,\nThe Teachers are the South,\nWife and Children are the West,\nThe friends and associates are the North.\nServants and employees are the Nadir,\nThe ascetics and brahmins are the Zenith;\nWho is fit to lead the household life,\nThese six quarters he should salute.\nWho is wise and virtuous,\nGentle and keen-witted,\nHumble and amenable,\nSuch a one to honour may attain.\nWho is energetic and not indolent,\nIn misfortune unshaken,\nFlawless in manner and intelligent,\nSuch a one to honour may attain.\nWho is hospitable, and friendly,\nLiberal and unselfish,\nA guide, an instructor, a leader,\nSuch a one to honour may attain.\nGenerosity, sweet speech,\nHelpfulness to others,\nImpartiality to all,\nAs the case demands.\nThese four winning ways make the world go round,\nAs the linchpin in a moving car.\nIf these in the world exist not,\nNeither mother nor father will receive,\nRespect and honour from their children.\nSince these four winning ways\nThe wise appraise in every way,\nTo eminence they attain,\nAnd praise they rightly gain.\n\"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.\n\"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.\"\n1. kamma-kilesa, lit., 'actions of defilement.' [Go back]\n2. These are the four agati, 'evil courses of action': chanda, dosa, moha, bhaya. [Go back]\n3. Crimes committed by others. [Go back]\n4. A kind of amusement. [Go back]\n5. The Pali original has here \"six causes\" as two compound words and one double-term phrase are counted as units. [Go back]\n6. Dhammapada v. 49: \"As a bee, without harming the flower, its colour or scent, flies away, collecting only the honey...\" [Go back]\n7. This portion includes what is spent on good works: gifts to monks, charity, etc. [Go back]\n8. \"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]\n9. 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]\n10. lit., 'the folk around' (parijana). [Go back]","title":"DN 31: Sigalovada Sutta","type":"page"}