Sigālovāda Sutta is the 31st Sutta described in the Digha Nikaya ("Long Discourses of Buddha").[1] It is also known as the Sīgāla Sutta,[2] the Sīgālaka Sutta,[3] the Siṅgālovāda Sutta,[4] and the Sigālovāda Suttanta ("The Sigāla Homily").[5]
Buddhaghosa has referred to this sutta as "the Vinaya [Buddhist code of discipline] of the householder."[6] In modern times, Bhikkhu Bodhi has identified this sutta as the "most comprehensive Nikāya text" which pertains "to the happiness directly visible in this present life."[7]
The Sigalovada Sutta takes place when Buddha encountered a youth called Sigala in his morning stroll. The young man, in drenched attire, prostrated and worshipped the four compass directions (East, South, West, and North), plus the Earth (Down) and the Sky (Up). When asked by Buddha why he did so, the youth Sigala replied that he had been told by his late father to do so and he thought that it was right to uphold his father's wishes. Buddha then, based on Sigala's point of view, taught him how a noble one (Pali: ariya) should worship the Six directions.
Avoid evil waysedit
The Buddha first describes fourteen evil ways that should be avoided by a householder. The Buddha enumerates these evil ways to be avoided as:
The Buddha then elaborated on the importance of having and being a true friend, as he described what true friends are; and what true friends are not; and, how true friends will aid in attaining a blissful life.
Protect close relationshipsedit
Finally, returning to the topic of the six directions, the Buddha described the Four Compass Direction as : parents (East), teachers (South), spouse[10] (West), and friends and colleagues (North), and the two vertical directions as: ascetics (Up) and the Servants (Down). He elaborated on how to respect and support them, and how in turn the Six will return the kindness and support.
The householder's commitments and the reciprocal acts of those he honors, as identified by the Buddha, are represented below in accordance with the four directions on the horizontal plane (east, south, west and north):
North FRIENDS
commitments
reciprocal acts
generosity kind words helpfulness impartiality integrity
supportiveness protect your wealth provide shelter loyalty honor your family
West SPOUSES
commitments
reciprocal acts
honor her respect her fidelity share authority provide gifts
organize duties hospitality fidelity wise budgeting skillfulness
East PARENTS
commitments
reciprocal acts
support them fulfill their duties honor traditions deserve inheritance honor their passing
restrain from evil nurture goodness teach skills arrange marriage provide inheritance
South TEACHERS
commitments
reciprocal acts
rise to greet them attend to them eager receptivity serve them master their teaching
thoroughly instruct ensure comprehension provide well-roundedness provide referrals ensure safety
Nadir WORKERS
commitments
reciprocal acts
apt work just wages health care perks leave time
rise early stay late no stealing work well allegiance
To the left are shown the householder's commitments to and the reciprocal acts of employees and servants (representing the nadir, below the practitioner's body).
To the right are shown the householder's commitments to and the reciprocal acts of religious guides (representing the zenith, above the practitioner's body).
Zenith ASCETICS
commitments
reciprocal acts
loving acts loving speech loving thoughts hospitality material support
restrain from evil nurture goodness lovingkindness enlighten clarify teach goodness
Contemporary commentariesedit
Bhikkhu Bodhi has contrasted the Buddha's responsibility-reciprocity statements[11] with modern-day social theory, stating:
"This practice of 'worshipping the six directions,' as explained by the Buddha, presupposes that society is sustained by a network of interlocking relationships that bring coherence to the social order when its members fulfill their reciprocal duties and responsibilities in a spirit of kindness, sympathy, and good will.... Thus, for Early Buddhism, the social stability and security necessary for human happiness and fulfillment are achieved, not through aggressive and potentially disruptive demands for 'rights' posed by competing groups, but by the renunciation of self-interest and the development of a sincere, large-hearted concern for the welfare of others and the good of the greater whole."[12]
^Complete English translations of this sutta include Kelly, Sawyer & Yareham (2005), Narada (1996) and Walshe (1995), pp. 461-69. Bodhi (2005), pp. 116-18, provides an excerpted English translation excluding the Buddha's teaching on the "fourteen evil ways" and on friends. A romanized Pali version of the complete sutta can be found at http://www.metta.lk/tipitaka/2Sutta-Pitaka/1Digha-Nikaya/Digha3/31-sigala-p.html or in print at D.iii.180ff.
^Walshe (1995), p. 612, n. 972. Walshe notes that this alternate title was used by Rhys Davids.
^This epithet, "the Vinaya of the Householder" (gihi-vinaya) is attributed to Buddhaghosa in Narada (1995). This epithet is also mentioned in Bodhi (2005), p. 109, Hinüber (2000), p. 31, and Law (1932-33), p. 85, n. 1, without being attributed.
^Bodhi (2005), p. 109. Bodhi (2005), pp. 108-09, maintains that the Pali commentaries identify three benefits to the Buddha's teaching: (1) present-life happiness; (2) next-life happiness; and, (3) Nibbana. He goes on to write that Western Buddhist scholars have emphasized the third benefit while all three are needed to fairly represent the Buddha's teachings.
^Note that these are the first four of the Five Precepts. The fifth precept (abstaining from the use of liquor, spirits or intoxicants causing heedlessness) is mentioned later in the sutta.
^Soon after the initial verse identifying the four defilements, the four defilements are reiterated with "sexual misconduct" (kamesu micchacaro) being replaced by the more specific evil action of "adultery" (paradaragamananceva ).
^In canonical Buddhism, "householder" refers to a male and thus, in terms of a marital relationship, this sutta directly addresses husbands. For a sutta directly addressing wives, see AN 8:49 (an English translation of which can be found in Bodhi, 2005, pp. 128-30).
^The Buddha's characterizing social interaction in a responsibility-reciprocity sequence in a sense echoes his central phenomenological insight of Dependent Origination.
Bodhi, Bhikkhu (ed.) (2005), In the Buddha's Words: An Anthology of Discourses from the Pali Canon. Somerville, MA: Wisdom Publications. ISBN0-86171-491-1.
Hinüber, Oskar von (2000). A Handbook on Pāli Literature. Berlin: de Gruyter. ISBN3-11-016738-7.
Law, Bimala Churn (1932–33), "Nirvana and Buddhist Laymen" in the Annals of the Bhandarkar Oriental Research Institute, Vol. 14, 1932-1933, pp. 80–86. Available on-line at: http://ccbs.ntu.edu.tw/FULLTEXT/JR-ENG/lawn.htm.
Walshe, Maurice (1995). The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Somerville, MA: Wisdom Publications. ISBN0-86171-103-3.
January 01, 1970
sigālovāda, sutta, 31st, sutta, described, digha, nikaya, long, discourses, buddha, also, known, sīgāla, sutta, sīgālaka, sutta, siṅ, gālovāda, sutta, sigāla, homily, buddhaghosa, referred, this, sutta, vinaya, buddhist, code, discipline, householder, modern, . Sigalovada Sutta is the 31st Sutta described in the Digha Nikaya Long Discourses of Buddha 1 It is also known as the Sigala Sutta 2 the Sigalaka Sutta 3 the Siṅ galovada Sutta 4 and the Sigalovada Suttanta The Sigala Homily 5 Buddhaghosa has referred to this sutta as the Vinaya Buddhist code of discipline of the householder 6 In modern times Bhikkhu Bodhi has identified this sutta as the most comprehensive Nikaya text which pertains to the happiness directly visible in this present life 7 Contents 1 Sutta summary 1 1 Sigala s honoring his father 1 2 Avoid evil ways 1 3 Choose true friends 1 4 Protect close relationships 2 Contemporary commentaries 3 See also 4 Notes 5 ReferencesSutta summary editSigala s honoring his father edit The Sigalovada Sutta takes place when Buddha encountered a youth called Sigala in his morning stroll The young man in drenched attire prostrated and worshipped the four compass directions East South West and North plus the Earth Down and the Sky Up When asked by Buddha why he did so the youth Sigala replied that he had been told by his late father to do so and he thought that it was right to uphold his father s wishes Buddha then based on Sigala s point of view taught him how a noble one Pali ariya should worship the Six directions Avoid evil ways edit The Buddha first describes fourteen evil ways that should be avoided by a householder The Buddha enumerates these evil ways to be avoided as the four defilements of action 8 taking life panatipata stealing adinnadana sexual misconduct kamesu micchacara 9 lying musavada the four causes of evil action sensual desire kama chanda hate dosa ignorance moha fear bhaya the six ways of squandering wealth indulging in intoxicants wandering the streets at inappropriate times frequenting public spectacle compulsive gambling malevolent companionship habitual idleness Choose true friends edit See also Kalyaṇa mittata The Buddha then elaborated on the importance of having and being a true friend as he described what true friends are and what true friends are not and how true friends will aid in attaining a blissful life Protect close relationships edit Finally returning to the topic of the six directions the Buddha described the Four Compass Direction as parents East teachers South spouse 10 West and friends and colleagues North and the two vertical directions as ascetics Up and the Servants Down He elaborated on how to respect and support them and how in turn the Six will return the kindness and support The householder s commitments and the reciprocal acts of those he honors as identified by the Buddha are represented below in accordance with the four directions on the horizontal plane east south west and north NorthFRIENDS commitments reciprocal acts generositykind wordshelpfulnessimpartialityintegrity supportivenessprotect your wealthprovide shelterloyaltyhonor your family WestSPOUSES commitments reciprocal acts honor herrespect herfidelityshare authorityprovide gifts organize dutieshospitalityfidelitywise budgetingskillfulness EastPARENTS commitments reciprocal acts support themfulfill their dutieshonor traditionsdeserve inheritancehonor their passing restrain from evilnurture goodnessteach skillsarrange marriageprovide inheritance SouthTEACHERS commitments reciprocal acts rise to greet themattend to themeager receptivityserve themmaster their teaching thoroughly instructensure comprehensionprovide well roundednessprovide referralsensure safety NadirWORKERS commitments reciprocal acts apt workjust wageshealth careperksleave time rise earlystay lateno stealingwork wellallegiance To the left are shown the householder s commitments to and the reciprocal acts of employees and servants representing the nadir below the practitioner s body To the right are shown the householder s commitments to and the reciprocal acts of religious guides representing the zenith above the practitioner s body ZenithASCETICS commitments reciprocal acts loving actsloving speechloving thoughtshospitalitymaterial support restrain from evilnurture goodnesslovingkindnessenlightenclarifyteach goodnessContemporary commentaries editBhikkhu Bodhi has contrasted the Buddha s responsibility reciprocity statements 11 with modern day social theory stating This practice of worshipping the six directions as explained by the Buddha presupposes that society is sustained by a network of interlocking relationships that bring coherence to the social order when its members fulfill their reciprocal duties and responsibilities in a spirit of kindness sympathy and good will Thus for Early Buddhism the social stability and security necessary for human happiness and fulfillment are achieved not through aggressive and potentially disruptive demands for rights posed by competing groups but by the renunciation of self interest and the development of a sincere large hearted concern for the welfare of others and the good of the greater whole 12 See also edit nbsp Religion portal Pali Canon Sutta Piṭaka Digha Nikaya Three Refuges Five Precepts Noble Eightfold Path Spiritual friendship Householder Buddhism Related Suttas Dhammika Sutta Sn 2 14 Dighajanu Sutta AN 8 54 Notes edit Complete English translations of this sutta include Kelly Sawyer amp Yareham 2005 Narada 1996 and Walshe 1995 pp 461 69 Bodhi 2005 pp 116 18 provides an excerpted English translation excluding the Buddha s teaching on the fourteen evil ways and on friends A romanized Pali version of the complete sutta can be found at http www metta lk tipitaka 2Sutta Pitaka 1Digha Nikaya Digha3 31 sigala p html or in print at D iii 180ff See the Sinhala SLTP edition available from MettaNet at http www metta lk tipitaka 2Sutta Pitaka 1Digha Nikaya Digha3 31 sigala p html and from Bodhgaya News at http www bodhgayanews net tipitaka php title amp record 2816 Walshe 1995 p 461 and Bodhi 2005 pp 109 118 Bodhi 2005 p 109 Also see the Burmese CSCD edition available from VRI at http www tipitaka org romn cscd s0103m mul7 xml and the World Tipitaka edition at http tipitakastudies net tipitaka 8D 8 Walshe 1995 p 612 n 972 Walshe notes that this alternate title was used by Rhys Davids This epithet the Vinaya of the Householder gihi vinaya is attributed to Buddhaghosa in Narada 1995 This epithet is also mentioned in Bodhi 2005 p 109 Hinuber 2000 p 31 and Law 1932 33 p 85 n 1 without being attributed Bodhi 2005 p 109 Bodhi 2005 pp 108 09 maintains that the Pali commentaries identify three benefits to the Buddha s teaching 1 present life happiness 2 next life happiness and 3 Nibbana He goes on to write that Western Buddhist scholars have emphasized the third benefit while all three are needed to fairly represent the Buddha s teachings Note that these are the first four of the Five Precepts The fifth precept abstaining from the use of liquor spirits or intoxicants causing heedlessness is mentioned later in the sutta Soon after the initial verse identifying the four defilements the four defilements are reiterated with sexual misconduct kamesu micchacaro being replaced by the more specific evil action of adultery paradaragamananceva In canonical Buddhism householder refers to a male and thus in terms of a marital relationship this sutta directly addresses husbands For a sutta directly addressing wives see AN 8 49 an English translation of which can be found in Bodhi 2005 pp 128 30 The Buddha s characterizing social interaction in a responsibility reciprocity sequence in a sense echoes his central phenomenological insight of Dependent Origination Bodhi 2005 pp 109 10 References editBodhi Bhikkhu ed 2005 In the Buddha s Words An Anthology of Discourses from the Pali Canon Somerville MA Wisdom Publications ISBN 0 86171 491 1 Hinuber Oskar von 2000 A Handbook on Pali Literature Berlin de Gruyter ISBN 3 11 016738 7 Kelly John Sue Sawyer amp Victoria Yareham 2005 DN 31 Sigalovada Sutta The Buddha s Advice to Sigalaka Available on line at http www accesstoinsight org tipitaka dn dn 31 0 ksw0 html Law Bimala Churn 1932 33 Nirvana and Buddhist Laymen in the Annals of the Bhandarkar Oriental Research Institute Vol 14 1932 1933 pp 80 86 Available on line at http ccbs ntu edu tw FULLTEXT JR ENG lawn htm Narada Thera 1995 Everyman s Ethics Four Discourses of the Buddha Available on line at http www accesstoinsight org lib authors narada wheel014 html Narada Thera trans 1996 DN 31 Sigalovada Sutta The Discourse to Sigala The Layperson s Code of Discipline Available on line at http www accesstoinsight org tipitaka dn dn 31 0 nara html Walshe Maurice 1995 The Long Discourses of the Buddha A Translation of the Digha Nikaya Somerville MA Wisdom Publications ISBN 0 86171 103 3 Retrieved from https en wikipedia org w index php title Sigalovada Sutta amp oldid 1220080271, wikipedia, wiki, book, books, library,
