Discourse to Sigālaka / Sigālovāda Sutta
{"WorkMasterId":7491,"WpPageId":288688,"ParentWpPageId":193872,"Slug":"discourse-to-sigalaka-sigalovada-sutta","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/discourse-to-sigalaka-sigalovada-sutta/","RelativeUrl":"theos/humanities/philosophy/philosophers/siddhartha-gautama/discourse-to-sigalaka-sigalovada-sutta/","HasFullText":true,"RawHtmlLength":93030,"CleanHtmlLength":35556,"Kicker":"Philosophy Work","Title":"Discourse to Sigālaka / Sigālovāda Sutta","Deck":"The discourse maps lay obligations, friendship, household discipline, economic conduct, and social reciprocity into a practical Buddhist ethics for non-monastic life.","BackLink":{"Text":"Back to Siddhārtha Gautama","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/"},"AuthorCard":{"Label":"Author","Title":"Siddhārtha Gautama","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/siddhartha-gautama-01-sculpture-of-the-buddha-preaching-his-first.jpg","ImageAlt":"Buddha preaching the first sermon at Sarnath","FilterTerra":"India and Central Asia","ClickText":"Siddhārtha Gautama","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/","Copies":["563 BCE – 483 BCE","Lumbinī","Founder of Buddhism whose transmitted early discourses frame suffering, liberation, dependent arising, not-self, mindfulness, ethics, and the Middle Way."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:2","Title":"Iron Age","DateText":"1200 BCE – 501 BCE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-the-iron-age/"},{"Label":"Composition","Title":"510 BCE","Url":"","DateText":""}],"DateNote":"510 BCE is a cautious teaching-sequence display and sorting proxy within Siddhartha Gautama\u0027s life chronology; it is not an autographed composition date or manuscript date.","GeoCards":[{"Label":"Region","Key":"Region:2"},{"Label":"Terra Avita","Key":"TerraAvita:9"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:37"},{"Label":"Modern Country","Key":"Country:NPL:9"}],"OriginalTitle":"Sigālovāda Sutta","Language":"Pāli","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:ethics"},{"Label":"Secondary Discipline","Key":"Discipline:political-philosophy"}],"Tradition":"Early Buddhism, Nikaya/Agama transmission, śramaṇa debate, Middle Way teaching, dependent arising, not-self, awakening, liberation, monastic discipline, meditation, ethics, and Buddhist philosophical reception","FullText":{"Title":"Full Text","Copy":"Full text from SuttaCentral: DN 31 Sigalovada Sutta .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["The discourse maps lay obligations, friendship, household discipline, economic conduct, and social reciprocity into a practical Buddhist ethics for non-monastic life."],"Classification":{"AlternateTitles":"DN 31; Sigalovada Sutta; Advice to Sigalaka; Layperson\u0027s Code","KeyConcepts":"DN 31; Sigalovada Sutta; Advice to Sigalaka; Layperson\u0027s Code","Methodology":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument.","Structure":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."},"Arguments":["The discourse maps lay obligations, friendship, household discipline, economic conduct, and social reciprocity into a practical Buddhist ethics for non-monastic life."],"Influence":{"InfluencedBy":"","InfluenceOn":""},"Significance":["Accepted as a transmitted discourse because it represents Buddhist ethics beyond monastic practice and supports the profile\u0027s social-philosophical dimension.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."],"EvidenceNote":["Accepted as a transmitted discourse because it represents Buddhist ethics beyond monastic practice and supports the profile\u0027s social-philosophical dimension."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eSuttaCentral\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eDN 31 Sigalovada Sutta\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · LinkOnlyReady\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://suttacentral.net/dn31/en/sujato\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["The discourse maps lay obligations, friendship, household discipline, economic conduct, and social reciprocity into a practical Buddhist ethics for non-monastic life."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"DN 31; Sigalovada Sutta; Advice to Sigalaka; Layperson\u0027s Code"},{"Label":"Key Concepts","Value":"DN 31; Sigalovada Sutta; Advice to Sigalaka; Layperson\u0027s Code"},{"Label":"Methodology","Value":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument."},{"Label":"Structure","Value":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["The discourse maps lay obligations, friendship, household discipline, economic conduct, and social reciprocity into a practical Buddhist ethics for non-monastic life."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":""},{"Label":"Influence On","Value":""}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as a transmitted discourse because it represents Buddhist ethics beyond monastic practice and supports the profile\u0027s social-philosophical dimension.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as a transmitted discourse because it represents Buddhist ethics beyond monastic practice and supports the profile\u0027s social-philosophical dimension."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003eFull text from \u003ca href=\"https://suttacentral.net/dn31/en/sujato\"\u003eSuttaCentral: DN 31 Sigalovada Sutta\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003cp\u003e\u003cspan\u003eSo I have heard. \u003c/span\u003e\r\nAt one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. \r\nNow at that time the householder’s son Sigālaka rose early and left Rājagaha. With his clothes and hair all wet, he raised his cupped palms to revere the various quarters—\r\neast, south, west, north, below, and above. \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. \r\nHe saw Sigālaka revering the various quarters \r\n\r\nand said to him, \r\n“Householder’s son, why are you revering the various quarters in this way?” \r\n\u003c/p\u003e\r\n\u003cp\u003e“Sir, on his deathbed my father said to me: \r\n‘My dear, please revere the quarters.’ \r\nHonoring, respecting, and venerating my father’s words, I rose early and left Rājagaha and, with my clothes and hair all wet, raised my cupped palms to revere the various quarters—\r\neast, south, west, north, below, and above.” \u003c/p\u003e\r\n\u003ch2\u003e1. The Six Directions \u003c/h2\u003e\r\n\u003cp\u003e“Householder’s son, that’s not how the six directions should be revered in the training of the Noble One.” \u003c/p\u003e\r\n\u003cp\u003e“But sir, how should the six directions be revered in the training of the Noble One? \r\nSir, please teach me this.” \u003c/p\u003e\r\n\u003cp\u003e“Well then, householder’s son, listen and apply your mind well, I will speak.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Sigālaka. \r\nThe Buddha said this: \u003c/p\u003e\r\n\u003cp\u003e“Householder’s son, a noble disciple gives up four corrupt deeds, doesn’t do bad deeds on four grounds, and avoids six drains on wealth. When they’ve left these fourteen bad things behind they have the six directions covered. \r\nThey’re practicing to win in both worlds, and they succeed in this world and the next. \r\nWhen their body breaks up, after death, they’re reborn in a good place, a heavenly realm. \u003c/p\u003e\r\n\u003ch2\u003e2. Four Corrupt Deeds \u003c/h2\u003e\r\n\u003cp\u003eWhat four corrupt deeds have they given up? \r\nKilling living creatures, stealing, sexual misconduct, and lying: these are corrupt deeds. \r\nThese are the four corrupt deeds they’ve given up.” \u003c/p\u003e\r\n\u003cp\u003eThat is what the Buddha said. \r\nThen the Holy One, the Teacher, went on to say: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“Killing, stealing, \u003c/span\u003e\r\n\u003cspan\u003etelling lies, \u003c/span\u003e\r\n\u003cspan\u003eand committing adultery: \u003c/span\u003e\r\n\u003cspan\u003eastute people don’t praise these things.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003ch2\u003e3. Four Grounds \u003c/h2\u003e\r\n\u003cp\u003e“On what four grounds do they not do bad deeds? \r\nOne does bad deeds prejudiced by favoritism, hostility, stupidity, and cowardice. \r\nWhen a noble disciple is not prejudiced by favoritism, hostility, stupidity, and cowardice, \r\nthey don’t do bad deeds on these four grounds.” \u003c/p\u003e\r\n\u003cp\u003eThat is what the Buddha said. \r\nThen the Holy One, the Teacher, went on to say: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“If you act against the teaching \u003c/span\u003e\r\n\u003cspan\u003eout of favoritism, hostility, cowardice, or stupidity, \u003c/span\u003e\r\n\u003cspan\u003eyour fame shrinks, \u003c/span\u003e\r\n\u003cspan\u003elike the moon in the waning fortnight. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eIf you don’t act against the teaching \u003c/span\u003e\r\n\u003cspan\u003eout of favoritism, hostility, cowardice, and stupidity, \u003c/span\u003e\r\n\u003cspan\u003eyour fame swells, \u003c/span\u003e\r\n\u003cspan\u003elike the moon in the waxing fortnight.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003ch2\u003e4. Six Drains on Wealth \u003c/h2\u003e\r\n\u003cp\u003e“What six drains on wealth do they avoid? \r\nHabitually engaging in the following things is a drain on wealth: consuming beer, wine, and liquor intoxicants; roaming the streets at night; frequenting festivals; gambling; bad friends; laziness. \u003c/p\u003e\r\n\u003ch2\u003e5. Six Drawbacks of Drinking \u003c/h2\u003e\r\n\u003cp\u003eThere are these six drawbacks of habitually consuming beer, wine, and liquor that cause intoxication. \r\nImmediate loss of wealth, promotion of quarrels, susceptibility to illness, disrepute, indecent exposure; and weakened wisdom is the sixth thing. \r\nThese are the six drawbacks of habitually consuming beer, wine, and liquor intoxicants. \u003c/p\u003e\r\n\u003ch2\u003e6. Six Drawbacks of Roaming the Streets at Night \u003c/h2\u003e\r\n\u003cp\u003eThere are these six drawbacks of roaming the streets at night. \r\nYourself, your partners and children, and your property are all left unguarded. You’re suspected of bad deeds. Untrue rumors spread about you. You’re at the forefront of many things that entail suffering. \r\nThese are the six drawbacks of roaming the streets at night. \u003c/p\u003e\r\n\u003ch2\u003e7. Six Drawbacks of Festivals \u003c/h2\u003e\r\n\u003cp\u003eThere are these six drawbacks of frequenting festivals. \r\nYou’re always thinking: ‘Where’s the dancing? Where’s the singing? Where’s the music? Where are the stories? Where’s the applause? Where are the kettledrums?’ \r\nThese are the six drawbacks of frequenting festivals. \u003c/p\u003e\r\n\u003ch2\u003e8. Six Drawbacks of Gambling \u003c/h2\u003e\r\n\u003cp\u003eThere are these six drawbacks of habitually gambling. \r\nVictory breeds enmity. The loser mourns their money. There is immediate loss of wealth. A gambler’s word carries no weight in public assembly. Friends and colleagues treat them with contempt. And no-one wants to marry a gambler, for they think: \r\n‘This individual is a gambler—they’re not able to support a partner.’ \r\nThese are the six drawbacks of habitually gambling. \u003c/p\u003e\r\n\u003ch2\u003e9. Six Drawbacks of Bad Friends \u003c/h2\u003e\r\n\u003cp\u003eThere are these six drawbacks of bad friends. \r\nYou become friends and companions with those who are addicts, carousers, drunkards, frauds, swindlers, and thugs. \r\nThese are the six drawbacks of bad friends. \u003c/p\u003e\r\n\u003ch2\u003e10. Six Drawbacks of Laziness \u003c/h2\u003e\r\n\u003cp\u003eThere are these six drawbacks of habitual laziness. \r\nYou don’t get your work done because you think: ‘It’s too cold! It’s too hot. It’s too late! It’s too early! I’m too hungry! I’m too full!’ \r\nBy dwelling on so many excuses for not working, you don’t make any more money, and the money you already have runs out. \r\nThese are the six drawbacks of habitual laziness.” \u003c/p\u003e\r\n\u003cp\u003eThat is what the Buddha said. \r\nThen the Holy One, the Teacher, went on to say: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“Some are just drinking buddies, \u003c/span\u003e\r\n\u003cspan\u003esome call you their dear, dear friend, \u003c/span\u003e\r\n\u003cspan\u003ebut a true friend is one \u003c/span\u003e\r\n\u003cspan\u003ewho stands by you in need. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eSleeping late, adultery, \u003c/span\u003e\r\n\u003cspan\u003emaking enemies, harmfulness, \u003c/span\u003e\r\n\u003cspan\u003ebad friends, and avarice: \u003c/span\u003e\r\n\u003cspan\u003ethese six grounds ruin a person. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eWith bad friends, bad comrades, \u003c/span\u003e\r\n\u003cspan\u003ebad behavior and alms-resort, \u003c/span\u003e\r\n\u003cspan\u003ea man falls to ruin \u003c/span\u003e\r\n\u003cspan\u003ein both this world and the next. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eDice, women, toddy, song and dance; \u003c/span\u003e\r\n\u003cspan\u003esleeping by day and roaming at night; \u003c/span\u003e\r\n\u003cspan\u003ebad friends, and avarice: \u003c/span\u003e\r\n\u003cspan\u003ethese six grounds ruin a person. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eThey play dice and drink beer, \u003c/span\u003e\r\n\u003cspan\u003eand consort with women loved by others. \u003c/span\u003e\r\n\u003cspan\u003eAssociating with the worse, not the better, \u003c/span\u003e\r\n\u003cspan\u003ethey diminish like the waning moon. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eOne who is broke and destitute due to toddy, \u003c/span\u003e\r\n\u003cspan\u003ethirsty, drinking in the bar, \u003c/span\u003e\r\n\u003cspan\u003edrowning in debt, \u003c/span\u003e\r\n\u003cspan\u003ewill quickly lose their way. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eWhen you’re in the habit of sleeping late, \u003c/span\u003e\r\n\u003cspan\u003eseeing night as time to rise, \u003c/span\u003e\r\n\u003cspan\u003eand always getting drunk, \u003c/span\u003e\r\n\u003cspan\u003eyou can’t keep up the household life. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003e‘Too cold, too hot, \u003c/span\u003e\r\n\u003cspan\u003etoo late,’ they say. \u003c/span\u003e\r\n\u003cspan\u003eWhen the young neglect their work like this, \u003c/span\u003e\r\n\u003cspan\u003eriches pass them by. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eBut one who considers heat and cold \u003c/span\u003e\r\n\u003cspan\u003eas no more than blades of grass—\u003c/span\u003e\r\n\u003cspan\u003ehe does his duties as a man, \u003c/span\u003e\r\n\u003cspan\u003eand happiness never fails.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003ch2\u003e11. Fake Friends \u003c/h2\u003e\r\n\u003cp\u003e“Householder’s son, you should recognize these four enemies disguised as friends: \r\nthe taker, the talker, the flatterer, the spender. \u003c/p\u003e\r\n\u003cp\u003eYou can recognize a fake friend who’s all take on four grounds. \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003eYour possessions end up theirs. \u003c/span\u003e\r\n\u003cspan\u003eGiving little, they expect a lot. \u003c/span\u003e\r\n\u003cspan\u003eThey do their duty out of fear. \u003c/span\u003e\r\n\u003cspan\u003eThey associate for their own advantage. \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eYou can recognize a fake friend who’s all take on these four grounds. \u003c/p\u003e\r\n\u003cp\u003eYou can recognize a fake friend who’s all talk on four grounds. \r\nThey’re hospitable in the past. They’re hospitable in the future. They’re full of meaningless pleasantries. When something needs doing in the present they point to their own misfortune. \r\nYou can recognize a fake friend who’s all talk on these four grounds. \u003c/p\u003e\r\n\u003cp\u003eYou can recognize a fake friend who’s a flatterer on four grounds. \r\nThey support you equally in doing bad and doing good. They praise you to your face, and put you down behind your back. \r\nYou can recognize a fake friend who’s a flatterer on these four grounds. \u003c/p\u003e\r\n\u003cp\u003eYou can recognize a fake friend who’s a spender on four grounds. \r\nThey accompany you when drinking, roaming the streets at night, frequenting festivals, and gambling. \r\nYou can recognize a fake friend who’s a spender on these four grounds.” \u003c/p\u003e\r\n\u003cp\u003eThat is what the Buddha said. \r\nThen the Holy One, the Teacher, went on to say: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“One friend is all take, \u003c/span\u003e\r\n\u003cspan\u003eanother all talk; \u003c/span\u003e\r\n\u003cspan\u003eone’s just a flatterer, \u003c/span\u003e\r\n\u003cspan\u003eand one’s a comrade who spends. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eAn astute person understands \u003c/span\u003e\r\n\u003cspan\u003ethese four enemies for what they are \u003c/span\u003e\r\n\u003cspan\u003eand keeps them at a distance, \u003c/span\u003e\r\n\u003cspan\u003eas they’d shun a risky road.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003ch2\u003e12. Good-Hearted Friends \u003c/h2\u003e\r\n\u003cp\u003e“Householder’s son, you should recognize these four good-hearted friends: \r\nthe helper, the friend in good times and bad, the counselor, and the one who’s sympathetic. \u003c/p\u003e\r\n\u003cp\u003eYou can recognize a good-hearted friend who’s a helper on four grounds. \r\nThey guard you when you’re negligent. They guard your property when you’re negligent. They keep you safe in times of danger. When something needs doing, they provide you with twice the money you need. \r\nYou can recognize a good-hearted friend who’s a helper on these four grounds. \u003c/p\u003e\r\n\u003cp\u003eYou can recognize a good-hearted friend who’s the same in good times and bad on four grounds. \r\nThey tell you secrets. They keep your secrets. They don’t abandon you in times of trouble. They’d even give their life for your welfare. \r\nYou can recognize a good-hearted friend who’s the same in good times and bad on these four grounds. \u003c/p\u003e\r\n\u003cp\u003eYou can recognize a good-hearted friend who’s a counselor on four grounds. \r\nThey keep you from doing bad. They support you in doing good. They teach you what you do not know. They explain the path to heaven. \r\nYou can recognize a good-hearted friend who’s a counselor on these four grounds. \u003c/p\u003e\r\n\u003cp\u003eYou can recognize a good-hearted friend who’s sympathetic on four grounds. \r\nThey don’t delight in your misfortune. They delight in your good fortune. They keep others from criticizing you. They encourage praise of you. \r\nYou can recognize a good-hearted friend who’s sympathetic on these four grounds.” \u003c/p\u003e\r\n\u003cp\u003eThe Buddha spoke this matter. \r\nThen the Holy One, the Teacher, went on to say: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“A friend who’s a helper, \u003c/span\u003e\r\n\u003cspan\u003eone the same in both pleasure and pain, \u003c/span\u003e\r\n\u003cspan\u003ea friend of good counsel, \u003c/span\u003e\r\n\u003cspan\u003eand one of sympathy; \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003ean astute person understands \u003c/span\u003e\r\n\u003cspan\u003ethese four friends for what they are \u003c/span\u003e\r\n\u003cspan\u003eand carefully looks after them, \u003c/span\u003e\r\n\u003cspan\u003elike a mother the child at her breast. \u003c/span\u003e\r\n\u003cspan\u003eThe astute and virtuous \u003c/span\u003e\r\n\u003cspan\u003eshine like a burning flame. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eThey pick up riches as bees \u003c/span\u003e\r\n\u003cspan\u003eroaming round pick up pollen. \u003c/span\u003e\r\n\u003cspan\u003eAnd their riches proceed to grow, \u003c/span\u003e\r\n\u003cspan\u003elike a termite mound piling up. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eIn gathering wealth like this, \u003c/span\u003e\r\n\u003cspan\u003ea householder does enough for their family. \u003c/span\u003e\r\n\u003cspan\u003eAnd they’d hold on to friends \u003c/span\u003e\r\n\u003cspan\u003eby dividing their wealth in four. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eOne portion is to enjoy. \u003c/span\u003e\r\n\u003cspan\u003eTwo parts invest in work. \u003c/span\u003e\r\n\u003cspan\u003eAnd the fourth should be kept \u003c/span\u003e\r\n\u003cspan\u003efor times of trouble.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003ch2\u003e13. Covering the Six Directions \u003c/h2\u003e\r\n\u003cp\u003e“And how, householder’s son, does a noble disciple cover the six directions? \r\nThese six directions should be recognized: \r\nparents as the east, tutors as the south, partner and children as the west, friends and colleagues as the north, bondservants and workers as beneath, and ascetics and brahmins as above. \u003c/p\u003e\r\n\u003cp\u003eA child should serve their parents as the eastern quarter in five ways, thinking: \r\n‘I will support those who supported me. I’ll do my duty for them. I’ll maintain the family lineage. I’ll take care of the inheritance. When they have passed away, I’ll make an offering on their behalf.’ \r\nParents served by the children in these five ways show sympathy to them in five ways. \r\nThey keep them from doing bad. They support them in doing good. They train them in a profession. They connect them with a suitable partner. They transfer the inheritance in due time. \r\nParents served by their children in these five ways show sympathy to them in these five ways. \r\nAnd that’s how the eastern quarter is covered, kept safe and free of peril. \u003c/p\u003e\r\n\u003cp\u003eA pupil should serve their tutor as the southern quarter in five ways: \r\nby rising for them, by serving them, by listening well, by looking after them, and by carefully learning their profession. \r\nTutors served by their pupils in these five ways show sympathy to them in five ways. \r\nThey make sure they’re well educated and well drilled in memorization. They clearly explain all the knowledge of the profession. They introduce them to their friends and colleagues. They provide protection in every region. \r\nTutors served by their pupils in these five ways show sympathy to them in these five ways. \r\nAnd that’s how the southern quarter is covered, kept safe and free of peril. \u003c/p\u003e\r\n\u003cp\u003eA husband should serve his wife as the western quarter in five ways: \r\nby treating her with honor, by not looking down on her, by not being unfaithful, by relinquishing authority to her, and by presenting her with adornments. \r\nA wife served by her husband in these five ways shows sympathy to him in five ways. \r\nShe’s well-organized in her work. She manages the domestic help. She’s not unfaithful. She preserves his earnings. She’s deft and tireless in all her duties. \r\nA wife served by her husband in these five ways shows sympathy to him in these five ways. \r\nAnd that’s how the western quarter is covered, kept safe and free of peril. \u003c/p\u003e\r\n\u003cp\u003eA gentleman should serve his friends and colleagues as the northern quarter in five ways: \r\ngiving, kindly words, taking care, equality, and not using tricky words. \r\nFriends and colleagues served by a gentleman in these five ways show sympathy to him in five ways. \r\nThey guard him when they’re negligent. They guard his property when they’re negligent. They keep him safe in times of danger. They don’t abandon him in times of trouble. They honor his descendants. \r\nFriends and colleagues served by a gentleman in these five ways show sympathy to him in these five ways. \r\nAnd that’s how the northern quarter is covered, kept safe and free of peril. \u003c/p\u003e\r\n\u003cp\u003eA master should serve their bondservants and workers as the lower quarter in five ways: \r\nby organizing work according to ability, by paying food and wages, by nursing them when sick, by sharing special treats, and by giving time off work. \r\nBondservants and workers served by a master in these five ways show sympathy to him in five ways. \r\nThey get up first, and go to bed last. They don’t steal. They do their work well. And they promote a good reputation. \r\nBondservants and workers served by a master in these five ways show sympathy to him in these five ways. \r\nAnd that’s how the lower quarter is covered, kept safe and free of peril. \u003c/p\u003e\r\n\u003cp\u003eA gentleman should serve ascetics and brahmins as the upper quarter in five ways: \r\nby loving deeds of body, speech, and mind, by not turning them away at the gate, and by providing them with material needs. \r\nAscetics and brahmins served by a gentleman in these five ways show sympathy to him in six ways. \r\nThey keep him from doing bad. They support him in doing good. They think of him with kindly thoughts. They teach him what he does not know. They clarify what he’s already learned. They explain the path to heaven. \r\nAscetics and brahmins served by a gentleman in these five ways show sympathy to him in these six ways. \r\nAnd that’s how the upper quarter is covered, kept safe and free of peril.” \u003c/p\u003e\r\n\u003cp\u003eThe Buddha spoke this matter. \r\nThen the Holy One, the Teacher, went on to say: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“Parents are the east, \u003c/span\u003e\r\n\u003cspan\u003etutors the south, \u003c/span\u003e\r\n\u003cspan\u003ewives and child the west, \u003c/span\u003e\r\n\u003cspan\u003efriends and colleagues the north, \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eservants and workers below, \u003c/span\u003e\r\n\u003cspan\u003eand ascetics and brahmins above. \u003c/span\u003e\r\n\u003cspan\u003eBy honoring these quarters \u003c/span\u003e\r\n\u003cspan\u003ea householder does enough for their family. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eThe astute and the virtuous, \u003c/span\u003e\r\n\u003cspan\u003ethe gentle and the articulate, \u003c/span\u003e\r\n\u003cspan\u003ethe placid in manner and the amenable: \u003c/span\u003e\r\n\u003cspan\u003ethey’re the kind who win glory. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eThe diligent, not lazy, \u003c/span\u003e\r\n\u003cspan\u003ethose not disturbed by troubles, \u003c/span\u003e\r\n\u003cspan\u003ethose consistent in conduct, the intelligent: \u003c/span\u003e\r\n\u003cspan\u003ethey’re the kind who win glory. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eThe inclusive, the makers of friends, \u003c/span\u003e\r\n\u003cspan\u003ethe bountiful, those rid of stinginess, \u003c/span\u003e\r\n\u003cspan\u003ethose who lead, train, and persuade: \u003c/span\u003e\r\n\u003cspan\u003ethey’re the kind who win glory. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eGiving and kindly words, \u003c/span\u003e\r\n\u003cspan\u003etaking care here, \u003c/span\u003e\r\n\u003cspan\u003eand treating equally in worldly conditions, \u003c/span\u003e\r\n\u003cspan\u003eas they deserve in each case; \u003c/span\u003e\r\n\u003cspan\u003ethese ways of being inclusive in the world \u003c/span\u003e\r\n\u003cspan\u003eare like a moving chariot’s linchpin. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eIf there were no such ways of being inclusive, \u003c/span\u003e\r\n\u003cspan\u003eneither mother nor father \u003c/span\u003e\r\n\u003cspan\u003ewould be respected and honored \u003c/span\u003e\r\n\u003cspan\u003efor what they’ve done for their children. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eBut since these ways of being inclusive do exist, \u003c/span\u003e\r\n\u003cspan\u003ethe astute do regard them well, \u003c/span\u003e\r\n\u003cspan\u003eso they achieve greatness \u003c/span\u003e\r\n\u003cspan\u003eand are praised.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eWhen this was said, Sigālaka the householder’s son said to the Buddha, \r\n“Excellent, sir! Excellent! \r\nAs if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. \r\nI go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. \r\nFrom this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\n \u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}