Chapter XVII: Anger (Kodhavagga)

Verse 221

XVII (1) The Story of Princess Rohini

While residing at the Nigrodharama monastery, the Buddha uttered Verse (221) of this book, with reference to Princess Rohini, sister of Thera Anuruddha.

On one occasion, Thera Anuruddha visited Kapilavatthu. While he was staying at the monastery there, all his relatives, with the exception of his sister Rohini, came to see him. On learning from them that Rohini did not come because she was suffering from leprosy, he sent for her. Covering her head in shame, Rohini came when she was sent for. Thera Anuruddha told her to do some meritorious deed and he suggested that she should sell some of her clothing and jewelry; and with the money raised, to build a refectory for the bhikkhu. Rohini agreed to do as she was told. Thera Anuruddha also asked his other relatives to help in the construction of the hall. Further, he told Rohini to sweep the floor and fill the water-pots every day even while the construction was still going on. She did as she was instructed and she began to get better.

When the hall was completed, the Buddha and his bhikkhus were invited for alms-food. After the meal, the Buddha asked for the donor of the building and alms-food, but Rohini was not there. So the Buddha sent for her and she came. The Buddha asked her whether she knew why she was inflicted with this dreaded disease and she answered that she did not know. So the Buddha told her that she had the dreadful disease because of an evil deed she bad done out of spite and anger, in one of her past existences. As explained by the Buddha, Rohini was, at one time, the chief queen of the king of Baranasi. It so happened that the king had a favourite dancer and the chief queen was very jealous of her. So the queen wanted to punish the dancer. Thus one day, she had her attendants put some itching powder made from cow-hage pods in the dancer's bed, her blankets, etc. Next, they called the dancer, and as though in jest, they threw some itching powder on her. The girl itched all over and was in great pain and discomfort. Thus itching unbearably, she ran to her room and her bed, which made her suffer even more.

As a result of that evil deed Rohini had become a leper in this existence. The Buddha then exhorted the congregation not to act foolishly in anger and not to bear any ill will towards others.

Then the Buddha spoke in verse as follows:

Verse 220: Give up anger, abandon conceit, overcome all fetters. Ills of life (dukkha) do not befall one who does not cling to mind and body and is free from moral defilements,

At the end of the discourse, many in the congregation attained Sotapatti Fruition. Princess Rohini also attained Sotapatti Fruition, and at the same time her skin disease disappeared, and her complexion became fair, smooth and very attractive.

Verse 221. He Who Is Not Assaulted By Sorrow

Anger and pride should one forsake,
all fetters cast aside,
dukkha’s none where no desire,
no binding to body or mind.

Explanation: Abandon anger. Give up pride fully. Get rid of all clingings. To that person, who is not attracted to name and form, and is free of appendages, no suffering befalls.

Verse 222

XVII (2) The Story of a Bhikkhu

While residing at the Aggalava stupa in the city of Alavi, the Buddha uttered Verse (222) of this book, with reference to a bhikkhu.

Once, a bhikkhu from Alavi wanted to build a monastery for himself and so he began to cut down a tree. The deva dwelling in that tree (rukkha devata) tried to stop him, saying that she and her infant son had nowhere to go. Failing to stop the bhikkhu she put her son on a branch, hoping that it would stop him from felling the tree. By then, the bhikkhu was already swinging his axe and he could not stop it in time and unintentionally cut off an arm of the child. Seeing her child being harmed in this way, the mother flew in a rage and was about to kill the bhikkhu. As she raised her hands to strike the bhikkhu, she suddenly checked herself and thought, "If I were to kill a bhikkhu, I would be killing one who observes the moral precepts (sila); in that case, I would surely suffer in niraya. Other guardian devas of the trees would be following my example and other bhikkhus would also be killed. But this bhikkhu has a master; I must go and see his master." So she went weeping to the Buddha and related all that had happened.

To her the Buddha said, "O rukkha devata! You have done well to control yourself."

Then the Buddha spoke in verse as follows:

Verse 222: He who restrains his rising anger as a skilful charioteer checks a speeding chariot -- him I call a true charioteer; other charioteers only hold the reins.

At the end of the discourse the deva attained Sotapatti Fruition, and for her dwelling place she was offered a tree near the Perfumed Chamber of the Buddha. After this incident, the Buddha forbade bhikkhus to cut vegetation, such as grass, plants, shrubs and trees.

Verse 222. The Efficient Charioteer

Who checks arising anger
as with chariot away,
that one I call a charioteer,
others merely grip the reins.

Explanation: That person who is capable of curbing sudden anger is like the expert charioteer who restrains a chariot rushing out of control. That person I describe as a true charioteer. The other charioteer is a mere holder of the reins.

Verse 234. Safeguard The Three Doors

Restrained in body are the wise,
in speech as well they are restrained,
likewise are they restrained in mind,
they’re perfectly restrained.

Explanation: The wise are restrained in body. They are restrained in speech as well. They are also well disciplined in mind. They, who have safe-guarded the three doors - body, speech and mind - are supremely restrained.

Chapter XVI: Affection (Piyavagga)

-ooOoo-

Verses 209, 210 and 211

XVI (1) The Story of Three Ascetics

While residing at the Jetavana monastery, the Buddha uttered Verses (209), (210) and (211) of this book, with reference to a trio, consisting of a father, a mother and a son.

Once in Savatthi, the only son of a family first became a bhikkhu; the father followed suit and finally, the mother also became a bhikkhuni. They were so attached to one another that they rarely stayed apart. The family stayed in the monastery as if they were in their own house, talking and eating together, thus making themselves a nuisance to others. Other bhikkhus reported their behaviour to the Buddha and he called them to his presence, and said to them, "Once you have joined the Order, you should no longer stay together like a family. Not seeing those who are dear, and seeing those who are not dear to one, are both painful; so you should not hold any being or anything dear to you".

Then the Buddha spoke in verse as follows:

Verse 209: He who does what should not be done and fails to do what should be done, who forsakes the noble aim of life (i. e., Morality, Concentration and Insight) and grasps at sensual pleasure, covets the benefits gained by those who exert themselves (in meditation). Verse 210: Do not associate with those who are dear, and never with those who are not dear to you; not seeing the dear ones is painful, and seeing those who are not dear to you is also painful. Verse 211: Therefore, one should hold nothing dear; separation from the loved ones is painful; there are no fetters for those who do not love or hate.

Verse 212

XVI (2) The Story of a Rich Householder

While residing at the Jetavana monastery, the Buddha uttered Verse (212) of this book, with reference to a rich householder who had lost his son.

Once, a householder was feeling very distressed over the death of his son. He often went to the cemetery and wept there. Early one morning, the Buddha saw the rich householder in his vision. So, taking a bhikkhu along with him, the Buddha went to the house of that man. There, he asked the man why he was feeling so unhappy. Then, the man related to the Buddha about the death of his son and about the pain and sorrow he was suffering. To him the Buddha said, "My disciple, death does not occur only in one place. All beings that are born must die one day; indeed, life ends in death. You must ever be mindful of the fact that life ends in death. Do not imagine that only your beloved son is subject to death. Do not be so distressed or be so shaken. Sorrow and fear arise out of affection."

Then the Buddha spoke in verse as follows:

Verse 212: Affection begets sorrow, affection begets fear. For him who is free from affection there is no sorrow; how can there be fear for him?

At the end of the discourse, the rich householder attained Sotapatti Fruition.

Types of Emotions and Feelings

As humans we experience many types of emotions. They are often classified as positive or negative. Some lists contain up to 1000 different ways of expressing emotions. There is some confusion over whether emotions and feelings are the same thing. We freely talk about how we feel when describing emotional states, and use the words interchangeably. Actually, there are only three types of feelings: pleasant, unpleasant, and neutral.  When you say, "I feel anxious, angry, happy...", You are interpreting the emotion by how it feels to your mind and body.   These emotionally-induced feelings span the range of feeling really good to feeling downright awful. They often cause us to act or react, sometimes in ways we wish we didn't.

Emotions are "energy in motion". As humans, we respond to our thoughts with emotions and feelings, followed by actions. Actions and responses cause emotions to shift, and so the cycle continues. Sometimes it appears as though we are expressing emotions without any preceding thoughts at all. The subconscious mind is the source of emotional states, even though we experience them consciously. For example, when I think about public speaking, my 'energy in motion' feels like butterflies in my stomach. I translate that as 'I feel anxious'.

Different types of emotions and feelings provide a great deal of insight into subconscious programming. With that understanding, we are often able to open doors to emotional, mental, and sometimes even physical healing.

Primary Emotions

Even though there countless shades of emotions that continuously ebb and flow, experts classify them into groups of primary emotions.  According to the teachings of Abraham-Hicks, there are 22 types of emotions on the Emotional Guidance Scale. These emotions range from Joy/Knowledge/Empowerment/Freedom/Love/Appreciation at the top of the scale down to Fear/Grief/Depression/Despair/Powerlessness at the bottom of the scale.

American psychologist Robert Plutchik developed this wheel as model to describe human emotions. He proposed that all people experience a basic set of primary emotions. Our many and varied emotions all stem from these primary emotions. These natural emotions directly relate to behaviors that help us adapt and improve our chances of survival.

For example: 
Seeing a car race towards us (trigger) causes us to perceive a treat (thought) that triggers fear (emotion). Unpleasant feelings, such as taking a quick, sharp breath and a pounding heart follow. We respond by slamming on the brakes (action).

The eight sectors of Plutchik's Wheel shows the eight primary emotions. Each emotion has an opposite emotion. Emotions are related and increase in intensity as you move toward the center of the circle. Annoyance is a mild form of anger. Rage is intense anger. The white areas show the emotion that is related to the two emotions near it. For example, serenity and acceptance is love.  Of course, human emotions are not this simple. We are always experiencing emotion, and can experience several in close succession. We easily move up and down the intensity scale in a matter of seconds. Each emotion can be accompanied by a myriad of feelings.

Intense emotions and feelings take a lot of energy and are often short-lived. Ecstatic love and its rush of "happy hormones" 'fade' to serenity and acceptance. Some people confuse this with falling out of love, but really this is just the calm, more natural, enduring state of this emotion.

Negative Emotion and Healing

Besides being a model that shows the relationship of emotional states to each other, the wheel of emotions can also be used as a visual aid for healing.  For example, if your thoughts about a past trauma typically induced feelings of terror and now you just feel some mild fear, that is progress in a more positive direction.  The Abraham-Hicks guide is used in a similar way. Your goal is to shift to a more pleasant (less stressful) feeling. So if you are expressing emotions like anger or revenge, moving up the scale to discouragement or worry would be a positive shift.  Expressing emotions, even negative emotion, is natural. Channeled appropriately they help us move energy and take action. Only when they become habitual and destructive do they lose their positive power and become an obstacle to our well-being.

Healing for Damaged Emotions

Healing thoughts and damaged emotions has become a hot topic since people have become more aware of the impact negative emotion has on health and manifesting conscious desires.  But in the process, negative emotion has gotten a bad rap.  The truth is that emotions aren’t bad. Frankly, I'm not even sure they can be damaged. Emotions are simply "energy in motion".  How we feel in response to our emotional signals is what we react to. These responses are influenced by cultural conditioning, subconscious programming, and belief systems.

We experience a range of emotions all the time. They give us feedback into how we are experiencing our inner and outer environments.  Unfortunately, because the human brain is wired for survival, it naturally attunes to the negative. Therefore, most of our 60,000 daily thoughts and our emotional responses are going to be more negative than positive.

Another very positive aspect of emotions is that when you tune into how you are feeling, your emotions guide you and provide feedback through how you feel. Does that emotion feel good, bad or just neutral?  It tells you if you like what's happening or not. It can cause you to take necessary action and may keep you uncomfortable until you do what needs doing or you shift the accompanying thoughts and beliefs.  Negative emotion does become a problem when it's habitual and inappropriate. Then, instead of energizing you to take appropriate action, it limits and drains you. It keeps you in a state of chronic stress, which harms your mental and physical health.

Gary Craig, creator of the very popular Emotional Freedom Techniqueteaches that "all negative emotions are caused by a disruption in the body's energy system."  When the energy is unblocked, it can flow smoothly. The mental and physical tension related to that disruption is relieved and you feel better.

How to Heal Damaged Emotions

Before worrying about stopping, squashing, eliminating, ignoring or healing thoughts, negative thinking patterns and emotions, you may find it most beneficial to give them a voice and hear them from your heart. Be kind and patient with yourself.

These two steps alone will begin to shift the energy to a more positive vibration.

Become fully aware of what you are feeling.

Awareness is key to healing thoughts and damaged emotions. How bad does that negative emotion feel? It may be helpful to use a scale from (no feeling)0-10 (feeling really bad). It's important to act as an observer. You goal here is to just notice without resistance or judgment.

Don't worry that acknowledging how you feel will attract negativity to you. Ignoring damaged emotions and faking positivity doesn't make them go away. Looking at your feelings honestly, healing the beliefs, and disarming the triggers does allow you to shift to more positive thoughts for real.

Let yourself feel the negative emotion.

Don't push down, or repress your damaged emotions. If you need to vent or cry, that's okay. Let it out. Give it a voice. Listen to what it's telling you. It'll give you a good eye into your beliefs and thinking patterns, whether true or not. If you like to write, then write or type it all down. Don't censor your words, they're for your eyes only.

Figure out what triggered the negative emotion.

Most of us don't have to dig very deep to dredge up memories of major and minor traumas, sorrows and disappointments. Some always seem to be just a thought away. Others are buried so deeply that we forgot they ever happened. Still they are there triggering painful emotions that we don't understand.

Be a detective. Even if you don't know the core event, you can still make headway by noticing the immediate triggering event or thought. What were you thinking? What did someone say, or what happened that caused you to feel that way?

American psychiatrist, and author of Emotional Resilience, David Viscott says:

Pain in the present is experienced as hurt.
Pain in the past is remembered as anger.
Pain in the future is perceived as anxiety.
Unexpressed anger, redirected against yourself and held within is called guilt.
The depletion of energy that occurs when anger is redirected inward creates depression.

Release the negative or damaged emotions and shift to a better feeling thought.

There are many ways to do this. Acknowledging your thoughts and relaxing into the emotion, or fully expressing it,is sometimes all that's needed to release it. Other times, you will need persistence, help from a professional and/or the aid of emotional releasing techniques.These techniques can help you make short work of even long-standing damaged emotions and the limiting beliefs that are often behind them.

Recomented reading "The Power and the Pain"http://www.amazon.com/The-Power-Pain-Transforming-ebook/dp/B004A7X4A2/ref=tmm_kin_title_0?ie=UTF8&m=AG56TWVU5XWC2&qid=1332430577&sr=1-1 

Dhammapada Chapter 14 Verse 194

 Chapter 14 – The Buddha

Dhammapada Verse 194.

Verse 194: Happy is the arising of a Buddha; happy is the exposition of the Ariya Dhamma; happy is the harmony amongst the Samgha; happy is the practice of those in harmony.

---

The Story of Many Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verse (194) of this book, with reference to many bhikkhus.

Once, five hundred bhikkhus were discussing the question "What constitutes happiness?" These bhikkhus realized that happiness meant different things to different people. Thus, they said, "To some people to have the riches and glory like that of a king's is happiness, to some people sensual pleasure is happiness, but to others to have good rice cooked with meat is happiness." While they were talking, the Buddha came in. After learning the subject of their talk, the Buddha said, "Bhikkhus, all the pleasures you have mentioned do not get you out of the round of rebirths. In this world, these constitute happiness: the arising of a Buddha, the opportunity to hear the Teaching of the Sublime Truth, and the harmony amongst the bhikkhus,"

Then the Buddha spoke in verse as follows:

Verse 194: Happy is the arising of a Buddha; happy is the exposition of the Ariya Dhamma; happy is the harmony amongst the Samgha; happy is the practice of those in harmony.

At the end of the discourse the five hundred bhikkhus attained arahatship.

Verse 194. Four Factors of Happiness

Blessed is the birth of Buddhas,
blest True Dhamma’s Teaching,
blest the Sangha’s harmony
and blessed is their striving.

Explanation: The arising of the Buddha is joyful. The proclamation of the Dhamma is joyful. The concord of the Sangha is joyful. Joyful indeed is spiritual practice in harmony.

Prosperity and Happiness The Buddhist View

Suvimalee Karunaratna

·         The Buddha's attitude towards material wealth

• How should one acquire wealth in a way that will conduce to prosperity and happiness?
• How should one spend wealth so that one may obtain optimum happiness?
• How should one protect the wealth one has earned?
• The correlation between ethics and happiness

The Buddha's prescriptions for prosperity and happiness have been always laced with liberal doses of ethics. But sometimes the correlation between ethics and happiness is not very clear. The following pages try to make this connection.

The Buddha's attitude towards material wealth

Many people, including Buddhists, believe that Buddhism spurns the acquisition of material comforts and pleasure and is concerned only with spiritual development. The attainment of Nibbana is, indeed, the goal. However, the Buddha was very much alive to the fact that economic stability is essential for man's welfare and happiness.

In the Anguttaranikaya (A.II. (69-70) the Buddha mentions that there are four kinds of happiness derived from wealth. They are:

1) Atthisukha - The happiness of ownership.

2) Anavajjasukha - The happiness derived from wealth which is earned by means of right livelihood, i.e. not dealing in the sale of harmful weapons, not dealing in the slaughter of animals and sale of flesh, not dealing in the sale of liquor, not dealing in the sale of human beings (e.g. slavery and prostitution) and not dealing in the sale of poisons.

3) Ananasukha - the happiness derived from not being in debt.

4) Bhogasukha - the happiness of sharing one's wealth. This kind of happiness is an extremely important concept in Buddhism.

Although the Buddha saw that economic stability was important for man's happiness, he also saw the harmful side of wealth. Rather, he saw that man's natural desires and propensities are such that wealth provides ample scope for these propensities to surface and indulge themselves. Yet, it appears, desires can never be fully satisfied for it is stated in the Ratthapalasutta (M.II.68) "Uno loko atitto tanhadaso." The world is never satisfied and is ever a slave to craving. The Dhammapada (vs. 186-187) also points out this insatiability in man. "Na kahapana vassena titthi kamesu vijjati..." Not by a shower of gold coins does contentment arise in sensual pleasures.

On another occasion the Buddha said, " Grass is to be sought for by those in need of grass. Firewood is to be sought for by those in need of firewood. A cart to be sought for by those in need of a cart. A servant by him who is in need of a servant. But, Headman, in no manner whatsoever do I declare that gold and silver be accepted or sought for. "(S.IV 326) The meaning is very clear from these statements. Wealth is to be sought not as an end in itself but as a means to an end, for attaining various objectives and fulfilling duties.

The Andhasutta (A.I. 128-129) presents an apt analogy where we can locate the ethically ideal position. The Buddha says there are three types of persons to be found in the world: The totally blind, the one who can see with one eye, and, the one who can see with both eyes. The man who is totally blind is the one who can neither acquire wealth nor discern right from wrong. The one who can see with one eye is the man who can acquire wealth but cannot discern right from wrong. The one who has perfect sight in both eyes is the ideal individual. He can acquire wreath and also discern what is right from wrong. The Buddhist view is that the ideal man is the man who is wealthy and virtuous.

In another analogy (S.I.. 93ff) the Buddha classified people into the following categories:

Tama (dark) to Tama (dark)
Tama (dark) to Joti (light)
Joti (light) to tama (dark)
Joti (light) to Joti (light)

The tama person is poor and may or may not possess good qualities such as faith and generosity. The Joti person is rich and may or may not possess good qualities such as faith and generosity. The Tama person who does not possess good qualities who is mean and devoid of faith will go from from darkness to darkness. The Tama person who has faith and is of a generous disposition will go from darkness to light. The joti person who is devoid of faith and generosity will go from light to darkness. The Joti person who has good qualities will go from light to light.

Sometimes wealth causes certain people to be miserly. The Buddha has remarked that riches "that are not rightly utilized run to waste, not to enjoyment" and compares such a person to a lake of pure water lying in an inaccessible savage region. (S.I. 89-90).

How should one acquire wealth in a way that will conduce to prosperity and happiness?

People from various walks of life and of varying temperaments came to the Buddha to ask him all kinds of advice. The people of Veludvara and Dhigajanu Vyaggapajja of Kakkarapatta, for instance (on separate occasions) visited the Buddha and requested him to teach them those things which would conduce to their happiness in this life as well as the next.

Dhiajanu Vyaggapajja (like the people of veludvara) confessed to enjoying life thoroughly. "Lord" he said "we householders like supporting wives and children. We love to use the finest muslins from Benares and the best sandalwood, deck ourselves with flowers, garlands and cosmetics. We also like to use both silver and gold." (A.IV 280)

With great compassion did the Buddha give Vyaggapajja (as he did the people of veludvara on another occasion) a comprehensive prescription for the attainment of prosperity and happiness without ever deprecating the life of sensuous enjoyment Laymen like to lead. It is in this sutta that the Buddha advocated four conditions which if fulfilled would give one prosperity and happiness. They are:

1. Utthanasampada - achievement in alertness. The Buddha has described this quality as skill and perseverance and applying an inquiring mind into ways and means whereby one is able to arrange and carry out one's work successfully.

2. Arakkhasampada - achievement in carefulness,

3. Kalyanamittata - having the compainionship of good friends who have the qualities of faith, virtue, generousity and wisdom.

4. Samajivikata - maintaining a balanced livelihood. This last condition requires one not to be unduly elated or dejected in the face of gain or loss but to have a good idea of one's income and expenditure and live within one's means. A man is advised not to waste his wealth like shaking a fig tree to get one fruit, thereby causing all the fruits on the tree, ripe and unripe, to fall on the ground and go waste. Nor is one advised to hoard wealth without enjoying it and die of starvation.

This advice with regard to acquiring material wealth is followed up with four conditions for one's spiritual welfare which would ensure one a happy birth in the next life also. They are: Having the qualities of faith, (saddha) virtue, (sila) charity (dana) and wisdom (panna)

A careful look at the two sets of four conditions clearly show that the principle underlying them is that one should maintain a balance between material and spiritual progress. Directing one's attention to one's spiritual welfare along with one's daily activities having to do with acquiring wealth acts as a break to ever-increasing greed. The purpose of restraining greed or sense desires is to develop contentment with less wants. Amassing wealth for its own sake is condemned by the Buddha. When wealth is not shared and is used only to satisfy one's own selfish aims, it leads to resentment in society. When this sutta is carefully considered the connection between ethics and happiness becomes apparent.

Further in the sutta, wealth is likened to a tank of water with four outlets through which the water is liable to flow out and go waste. These outlets are what dissipates wealth, viz., debauchery, addiction to liquor, gambling and keeping company with evil doers. The four inlets which keep replenishing the supply of water in the tank are the practising of the opposites of what has been mentioned above such as abstaining from debauchery, etc.

According to the Alavakasutta (Sn. p.33) wealth is acquired by energetic striving, amassed by strength of arm and sweat of brow.

The Buddha has also observed that in acquiring wealth one should not be deterred by cold, heat, flies, mosquitoes, wind, sun, creeping things, dying of hunger and thirst but that one should be prepared to endure all these difficulties. (M.I. 85) In short, being idle and shirking hardhips is not the best way to succeed in gaining prosperity.

Earning wealth through selling intoxicating liquor, harmful weapons, drugs and poisons or animals to be killed are all condemned. They fall into the category of wrong livelihood (A.III 206.) One's livelihood must be earned through lawful means, non - violently (S.IV 336). In fact, the Buddha has stated that the wealth of those who amass it without intimidating others, like a roving bee who gathers honey without damaging flowers, well increase in the same way as does an anthill. (D.III 188)

In the Dhananjanisutta (M.II. 188) ven'ble Sariputta states that no one can escape the dreadful results of unlawful and non - righteous methods of livelihood by giving the reason that one is engaged in them to perform his duties and fulfill obligations. The Dhammikasutta of the Sutta nipata states "Let him dutifully maintain his parents and practise an honourable trade. The householder who observes this strenuously goes to the gods by name Sayampabhas."

In the Parabhavasutta of the Sutta nipata, the Buddha stressed ethical conduct if a man is to avoid loss of wealth. In fact, innumerable are the discourses which advise one to observe the pancasila - the five precepts, which are based on the principle of respect and concern for others. They imply that one should not jeopardize the interests of others (M.I. 416), that one must not deprive another of what legitimately belongs to him (M.I. 157) for it is indicated that a man's possessions form the basis of his happiness (M.A.II 329, Commentary to the Saleyyaka sutta, M.I. p.285) Far less should any one deprrive another of his life or cause pain or harm to any living being. The Dhammapada (v 129) states:

"Sabbe tasanti dandassa
Sabbe bhayanti macuno
Attanam upamam katva
Na haneyya, na ghataye."

"All tremble at the rod. All fear death. Comparing others with oneself, one should neither strike nor cause to strike."

How should one spend wealth so that one may obtain optimum happiness?

In the Anguttaranikaya (A III 279) the Buddha says that there are five advantages to be gained in having wealth. With one's wealth one can make oneself, parents, wife, children, workers, friends and colleagues happy and also make offerings to recluses and Brahmins. The Buddha says that a person who spends his money in this way can be compared to a lovely lake with clear, blue, cold, delicious, crystalline water which lies near a village or township from which people can draw water, drink from it, bathe in it and use it for any other purpose. (S. I.90) The Pattakammasutta (A II 67) extends this list besides the above ways of spending money to include securing wealth against misfortunes by way of fire, water, king, robbers, enemies or ill disposed heirs, spending wealth for the fivefold offerings such as natibali (relatives), atithibali (guests), petabali (departed ancestors) rajabali (king's tax) devabali (gods), and offering gifts to recluses and Brahmins who abstain from sloth and negligence who are genuinely disciplined, kind and forbearing.

The Pattakammasutta goes on to say that if a person disregarding these fourfold purposes spends his money it is called "wealth that has failed to seize its opportunity, failed to win merit, unfittingly made use of."

How should one protect the wealth one has earned?

The Buddha has pointed out that wealth must be protected from fire, floods, the king, robbers, enemies and unbeloved heirs (A.III 259). Two out of these five dangers are natural calamities. The other three arise through human agency. This is where the importance of the second precept is seen. If each individual observes the five precepts, society is to a great deal made secure against infringement of individual rights and a peaceful, harmonious existence is ensured. What the Buddha points out is that ethics have a direct bearing on one's security and happiness.

The correlation between ethics and happiness

Buddhist ethics are based on the principle that certain actions (kamma) result in certain effects; in short, they are based on the Law of Causality - Paticcasamupada. But, we may ask, why do immoral acts result in suffering and unhappiness? What is the correlation between moral acts and beneficial results?

The Culakammavibhangasutta of the Majjhimanikaya mentions that a person who kills a living creature will be born in an evil state. This remark is not based on mere speculation. Such states are observable through higher knowledge - abhinna - attained through meditation. It is through this higher knowledge obtained at Enlightenment, by assiduous mind training and purification, that the Buddha was able to see by means of a thoroughly clarified mind, free from all defilements, the data on which he based his theory of Causality. This doctrine of Paticcasamupada or conditionedness explains the relational dynamics of phenomena, both physical and psychological. Paticcasamupada is the process through which the law of kamma also operates. Kamma, as every Buddhist knows, originates in volition. The oft quoted words of the Buddha regarding kamma are, "Cetena, bhikkhave, kammam vadami....." (A. III 415) At the same time, Buddhism acknowledged the fact that there were laws, other than kammaniyama, that operated in the world such as uttuniyama, bijaniyama, cittaniyama and dhammaniyama.

As has been seen the pancasila ensures our security in society. Also, to a great extent, the fact that good actions lead to beneficial results and that bad actions lead to suffering is observable in daily life and we are able to know this experientially.

The Buddha's prescription for prosperity and happiness in this and in the next life is based on very practical advice of a worldly nature, inextricably linked with ethics. The layman's code of ethics - which includes the observance of the pancasila - the five precepts - is a sine qua non for all Buddhists. The social consequences of observing the basic ethics enunciated in the layman's code of ethics are very extensive. They contribute to producing a protective atmosphere of security and goodwill around one which is conducive to both material and spiritual progress.

The most important suttas included in the layman's code of ethics are the Mahamangalasutta, Dhammikasutta, Parabhavasutta and Vasala sutta of the Sutta nipata, the Sigalovadasutta of the Digha nikaya and Vyaggapajjasutta and the Gihisukhasutta of the Anguttaranikaya.

There is no space here to go into the reciprocal duties listed in the Sigalovadasutta between a householder and members of his family and the reciprocal duties of a householder vis - a - vis the members of society on the periphery of his family. Briefly, there are duties and obligations which a layman should perform for each of the individuals represented by the six directions, viz., the East (parents - children), the South (Teachers - pupils), the West, (husband - wife), North (friends and associates), Zenith (religieux - laymen), Nadir (employer - employee). If these duties and obligations are fulfilled they would contribute considerably to establishing harmonious relationships within the family and without. Among the duties and obligations of an employer towards and employee are assigning work according to ability, supplying food and wages, tending them in sickness, sharing delicacies, and giving them leave. Employees should perform duties well, uphold the employer's good name, take only what is given, rise before him and sleep after him.

Among the duties of children towards parents are supporting them (in their old age) and performing other duties for them. The duties of parents towards children include restraining them from evil, encouraging them to do good, training them for a profession, arranging a suitable marriage and handing over their inheritance at the proper time.

A husband should be courteons to the wife, not despise her, faithful to her, give her, authority over household matters, provide her with adornments. A wife should perform her duties well, be hospitable to relatives on both sides and attendants, faithful, protect the husband's wealth, and be skillfull and industrious in discharging her duties. This advice shows that good relations between a husband and wife and the good relation they maintain with others and their own industry conduce to their prosperity and happiness. Co - operation, interaction and good will are stressed.

A classic definition of good actions and bad actions is given in the Ambalatthika Rahulovadasutta of the Majjhimanikaya:

"Whatever action, bodily, verbal or mental, leads to suffering for oneself, for others or for both, that action is bad (akusala). Whatever action, bodily, verbal or mental, does not lead to suffering for oneself, for others or for both, that action is good (kusala)"

A guiding principle concerning Buddhist ethics is the axiom, "Yo attanam rakkhati, so param rakkhati" -- He who protect himself protects others; or "Param rakkhanto attanam rakkhati" -- When you protect others, you protect yourself.

It is said that one protects others by tolerance (khantiya), non - injury (avahimsa) compassionate love (mettata) and kindness (anudayata). It can be seen that pancasila is implicit in these. When the pancasila is observed scrupulously it protects one and others very adequately.

Buddhist ethics urge that one's actions should flow from a view that is not egocentric but which regards oneself and others as one. What is stressed is not a monism but the principle of anatta in the psycho - physical process which goes to make up the human being. Consider stanza 7 of the Karaniyamettasutta of the sutta nipata:

"Mata yatha niyamputtam
ayusa ekaputtam anurakkhe
evampi sabba bhutesu
manasam bhavaye aparimanam."

"Just as a mother would protect
her only child with her life,
even so let one cultivate
a boundless love towards all beings."

The view of anatta in the philosophy shows that the division between the mentally constructed notion of "I" and the rest of the world as the "other" is artificial. When actions flow from this stand point, then such actions are bound to be ethical (kusala); that is to say, they do not lead to raga (attachment) but viraga (detachment). This, of course, is the ideal - the goal,

This view of detachment recommended, based on the belief that all phenomena are devoid of a permanent essence, demonstrates the fact that there is no radical difference between the outlook of one who is bent on attaining nibbana and the one who is practising the path in lay life.

The Buddha's prescriptions for the attainment of prosperity and happiness through material wealth in an ethical manner ensures one's gradual progress on the path. The following quotation from David J. Kalupahana's book, Buddhist Philosophy explains this idea well.

"It may not be far from the truth to say that this attitude of renunciation is behind every moral virtue. Not only those who leave everyday life and embrace the life of a monk, but everyone is expected to practice renunciation to the extent to which he is able. Without such sacrifices, there cannot be perfect harmony in society. Thus, even the simplest of virtues, such as generosity, liberality, caring for one's parents, family, fellow beings and others cannot be practiced without an element of renunciation or sacrifice. This is the 'sacrifice' the Buddha emphasized."