INTROCUCTION

The society is an aggregate of the individuals and if moral upliftment of all individuals can be ensured, society will naturally progress. However, this presumption is more of a pious wish than an actual reality. Social Ethic has to be arranged specifically. Also, there are various social organizations- formal as well as informal which have an individuality of their own and these organizations do perform specific functions to ensure the security, stability, prosperity and happiness of the society as a whole. Family, state, government, church etc. are such social organizations.

Sometimes, the word ethics is used synonymously with morality. The word morality has been derived from the Latin word ‘Mores’ has been derived from the Greek words ‘ethics’ and ethos, meaning custom, habitual conduct, usage and character. Morality, according to Oxford Dictionary is concerned with character. It is concerned with the disposition or with the distinction between right and wrong. Chamber’s Dictionary points out that morality is related to character or conduct considered as good or evil; ethical; conformed to or directed towards right; virtuous.

Thus morality seems to imply socially approved conduct, virtue or good character. It also refers to “Standard of human behavior determined either subjectively or objectively and based on what is considered ethically right or wrong”. A look at dictionary meanings of these words will help to clarify the implications of the word morality. ‘Moral sense’ refers to the power of distinguishing between right and wrong or sense dealing with regulation of human conduct. ‘Moral courage’ means the courage to encounter contempt rather than abandon right course. ‘Moral Law’ refers to those requirements to which right conduct must conform. ‘Morally good’ implies virtuous as regards general conduct. ‘Moral philosophy’ is the same thing as ethics. ‘Ethics or moral philosophy is that branch of philosophy that is concerned with what is morally good and bad, right and wrong, Its central concern is the double task:

Chapter – (1)

“Buddho loke samuppanno hitaya sabbapaninam”[1]

The Buddha, The Enlightened One, appeared in the world for material and spiritual welfare of all beings. The Lord Buddha taught the Dhamma about 45 years after his Enlightenment. He spoke no word that has not purpose or benefits. The following statement Potthapada Sutta, is proved it.

“Kassama panetam bhante bhagavata byakatanti. Etanhi patthapada atthasamhitam. Etam Dhammasamhitam. Etam adibrahamacarayakam. Etam nibbidaya, viragaya, nirodaya, upasamaya, abhinnaya, sambodhaya, nibbanaya samvattati. Tasama maya byakatamti.[2]

It can be considered that why the lord Buddha declared because potthapada, this is conducive to the purpose, conducive to Dhamma, the way to embark on the life; it leads to disenchantment, to dispassion, to cessation, to calm, to higher knowledge, to enlightenment. That is the reason why the lord Buddha had declared it thus every sutta taught by Buddha has with purpose and benefit, which is weal and happiness of all beings.

In the Vyaggapajja sutta of Anguttara Nikaya, According to Buddhist moral education, Buddha was requested by Vyaggapajja “Oh lord Buddha, we are laymen who enjoy worldly pleasure, lead a life encumbered by safe and children, use sandalwood of Kasi, (where product a very famous perfume) deck ourselves with garlands and unguents, use gold and silver. To those like us, we would like to know about something lead to weal and happiness in this life and in future life. I request you kindly to teach those things”.

The compassionated Buddha taught them “There are four conditions lead to weal and happiness in this very and in future lives”.

What are four conditions lead to weal and happiness for a householder in this very life? They are:

(1) Utthana sampada -The accomplishment of persist of effort,

(2) Arakkha sampada -The accomplishment of watchfulness,

(3) Kalyanamittata -Having good friendship and

(4) Samajivikata -Balanced livelihood.[3]

The accomplishment of persistent effort

What is the accomplishment of persistent effort? The Buddha himself asks this question due to answering himself. Here in, Vyaggapajja, by whatsoever activity a householder earns his living, whether by farming, by trading, by rearing cattle, by archery, by service under the king or by any other kind of craft at that he becomes skillful and is not lazy. He is endowed with the power of discernment is to the proper ways and means he is able to carry out and allocate (duties). This is called the accomplishment of persistent effort. According to this teaching of the Buddha, the persistent of effort is to be recognized that whatsoever business is based on it. Thus the persistent of effort is very important to catch weal and happiness in this life. The Buddha praises one who earns his living with the wealth, which should be acquired by persistent of effort and by righteous way. In this connection, the economic systems, which should be followed and should be avoided, will be mentioned brief. In the Pattakamma Sutta, the Buddha instructed his disciple as follows;

1. Utthanaviriyadhigatehi bhogehi -Let people earn well with the persistent of effort

2. Bahabalaparicitehi -Let people earn money with their own hand

3. sedavikkhittehi -Let people earn money by drooping sweat

4. Dhammikehi -Let people earn wealth righteously

5. Dhammaladdhehi attanam

sukhehi pinehi samma sukham -having earn money righteously, let him enjoy and

pariharati - Attention:[4] let him support others.

There are the ways to earn wealth and based on righteousness.

The lord Buddha also wanted the people to be liberated from wrong economic systems. He taught to give up five kinds of trading because of these are wrong economic systems and lead the people to bad habits.

These five kinds of trading prohibited by the Buddha are;

1. Sattavanijja -Trading in human beings

2. Satthavanijja -Trading in weapons

3. Majjavanijja -Trading in liquor

4. Mamsavanijja -Trading in meat or flesh and

5. Visavanijja -Trading in poison.[5]

According to Buddhist economic system, Buddhists are discouraged from being engaged in those five kinds of trading. The Buddha emphasized “Utthana or Viriya” is not for only material welfare but also for the spiritual welfare and not only for oneself but also for others.

The “Viriya” can be found in ten perfections, which lead to reach enlightenment. Ven-Narada thera in his book “The Buddha and his teaching” says;[6]

Viriya does not mean physical strength though this is an asset, but mental vigor or strength of character, which is for superior. It is defined as the persistent effort to work for welfare of others-both in thought and deed. Firmly establishing himself in this virtue, the Bodhisatta develops self reliance and makes it one of his prominent characteristics. The Viriya of the Bodhisatta is clearly depicted in the Mahajanaka Jataka,[7] Shipwrecked in the open sea for seven days. He struggled on without once giving up hope until he was finally rescued. Failures he views as steps to success, opposition causes him to double his exertion, and dangers increase his courage. Cutting his way through difficulties, which impair enthusiasm of the feeble, surmounting obstacles, which dishearten the ordinary, he looks straight towards his goal. Nor does he never stop until his goal is reached. Mara who advised the Bodhisatta to abandon his quest, he said, “Death I battle with passions to me seems more honorable than a life of defeat”.

In certain respects Viriya plays an ever-greater part than Panna in the achievement of the goal. In one who treads the noble eightfold path, right effort (sammavayama or Viriya) suppress the arising of evil states, eradicates those which have arisen, stimulates good states, and perfects those good states which have already arisen. It serves as one of the factors of enlightenment (Virayasambojjhanga).

It is one of the four means of accomplishment (Viriyiddhipada). It is viriya that performs the function of the four modes of right Endeavour (sammappaddhana). It is one of the five powers (viriyabala) and one of the five controlling faculties (viriyindriya). Viriya therefore, may be regarded as an officer that performs mine factions. It is effort coupled with wisdom that serves as a powerful hand to achieve all ends.

Thus the accomplishment of persistent effort is a condition of material and spiritual welfare and happiness.

The accomplishment of watchfulness

The lord Buddha expounded what the accomplishment of watchfulness is that, whatsoever wealth obtained by working hard concerns with five enemies: water, fire, king, thief, and ill disposed heirs. Therefore, one who is developing his wealth should prevent and safeguard it from the enemies, and maintain carefully. So that the wealth could existents last long in his hand.

Here in, Vyagghapajja, whatsoever wealth a householder is in possession of obtained by the dint of effort collected by strength of arm, by the sweat of his brow, justly acquired by right means such he husbands well by guarding and watching so that kings would be seize it, thieves would not steal it, fire would not burn it, water would not carry it away, ill-disposed heirs remove it.

This is the accomplishment of watchfulness.

In the Sigalovada sutta of Dighanikaya,[8] the lord Buddha advised to them how to use the wealth. The wealth must be divided into four portions.

1. One portion is to be spent on day-to-day affairs.

2. Two portions are to be invested in business.

3. The fourth portion is to be reserved and deposited to be withdrawn at time of distress.

That is also one kind of watchfulness of our wealth advised by the lord Buddha.

Good friendship (Kalyanamittata)

Not to associate with the foolish, but to associate with the wise; and to honor those who are worthy of honor these are the greatest blessing Mangala sutta of Suttanipata[9]. Association with good people Sappurisupanissayo, is a thing greatly help. In order to conduce to happiness and prosperity, the role of having good friendship is a very important one in human society. It can be devoted in to two kinds of friendship in the Buddhist way. They are good friendship and bad friendship. What is good and bad friendship? How can we understand it?

The lord Buddha mentioned in his sutta named “Sigalovadda” about this connection of between good and bad friendship in detail.

Foes in the Guise of friend

A rapacious friend (Annadatthuhara)

(a) He takes always what he can get.

He gives a little and asks much.

He does his duty out of fear.

He pursues his own intersect.

A friend of words not deeds (Vaciparama)

(b)He expresses friendly wards as regards the past.

(c) He expresses friendly wards as regards the future.

(d)He tries to gain favors by empty words.

(e) When an opportunity arises, he confesses his immobility.

A flatterer (Anuppiyabhani)

(f) He gives his consent to do wrong.

(g)He dissents from doing right.

(h) He praises his friend in front of him.

(I) He speaks ill of him in his absence.

A fellow waste (Apaya sahaya)

(J) He accompanies his friend for vices such as drinking

.(K) He accompanies him to wander in the street at untimely hours.

(L) He accompanies him to frequent shows.

(M) He accompanies him for gambling.

Friends who are Sound of Heart

A helper (Upakaraka)

(a) He guards his friend when he is off his guard

(b) He guards the property of his friend when he is off his guard

(c) He becomes a refuge to his friend when he is afraid

(d) When some business is to be done, he provides him with double the amount (he Need)

A friend who is the same in both happiness and adversity (Samanasukhadukkha)

(e) He tells his secrets

(f) He keeps the secrets of his friend

(g) He does not forsake his friend when in trouble

(h) He would even lay down his life for his friend

A friend of good counsel (Atthakkhaya

(i) He restrains his friend from doing wrong

(j) He enjoins his friend to do right

(k) He informs his friend what he has not heard before

(l) He reveals to his friend the way to a heavenly state

A friend with a sympathetic heart (Anukampaka)

(m) He does not rejoice over his friend's misfortune

(n) He rejoices over his friend's prosperity

(o) He restrains anyone who speaks ill of his friend

(p) He commends anyone who praises his friend

Friendship with the sound of heart , obviously exerts a greater influence upon our social dealings as well as our personal welfare.

Once Ananda is said to have told the Buddha that half of the Nobel life (Brahmacariya) depended upon the friendship, association and intimacy with good friends. There upon the Buddha said that it was not just the half of it but the whole. In the same vein, the Buddha once said: “Monks, I do not know any other single condition that is helpful to the arising of what is wholesome that has not yet arisen and the elimination of what is unwholesome that has already arisen as friendship with the good”.

The Buddha said in Vyagghapajja sutta:

Here in Vyagghapajja, in whatsoever village or market town a householder dwells, he associates, converses, engages in discussions with householders whether young and highly cultured or old and highly cultured, full of faith, full of virtue, full of charity, full of wisdom. He acts in accordance with the faith of the faithful, with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise.

The Venerable Pategama Gnanarama[10] in his book “An Approach to Buddhist Social Philosophy” says;

“Nobody can live with out friends in society. In many instances, the Buddha advised people to be friendly with those of good moral character. Friendship among friends is cemented by generosity, courtesy, benevolence, co-operation, empathy and timely intervention when in need. Beside these appreciative moral qualities, a friend looks after his companion when he is off his hard. Certainly a friend in need is a friend indeed”.

One who walks in the company of fools suffers long; painful is it to live with fools like living always with an enemy; a wise man is pleasant to live with as is the company of kinsfolk.

That is why having good friendship is a condition of worldly progress.

Balanced Livelihood (Sama-jivikata)

As we know, Money talks in the world. If we have no money we cannot get wealth, food, clothes and shelter and so on. So we should do a job to get money, food and so forth. Suppose we obtain much money or wealth, we shall spend reasonable, in proportion to our income, neither too much nor too little, i.e. we should not heard wealth avariciously nor should we are extravagant.

He who experiences gain and loss should continue his business serenely, not being unduly elated or depressed by it seeing hat his expenditure does not exceed his income. Without being miserly or extravagant, he must be alert to make both ends meet. At the same time he should refrain from dissipating his wealth through adultery, drinking, gambling and association with evil ones.

The lord Buddha explained Byagghapajja what balance livelihood is as follows:

Herein, Vyagghapajja, a householder knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income. Just as the goldsmith, or an apprentice of his, knows, on holding up a balance, that by so much it has dip-pet down, by so much it has tilted up even so a householder, knowing his income and expenses, leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.

If, Vyagghapajja, a householder with little income were to lead an extravagant life, there would be those who say “This person enjoys his property like one who eats wood-apple”. If, Vyagghapajja, a householder with a large income were to lead a wretched life, there would be those who say ‘This person will die like a starveling’. The wealth thus amassed, Vyagghapajja, has four sources of destruction:

Debauchery, drunkenness, gambling, friendship, companionship and intimacy with evil doers.

Just as in the case of a great tank with four inlets and outlets and outlets, if a man should close the inlets and open the outlets and here should be no adequate rainfall, decrease of water is to be expected in that tank, and not an increase; even so there are four sources for the destruction of amassed wealth gambling, and friendship, companion ship and intimacy with evil doers.

There four sources for the increase of amassed wealth: abstinence from debauchery, abstinence from drunkenness, non indulgence in gambling, and friendship, companionship and intimacy with the good.

Just as in the case of a great tank with four inlets and four outlets, if a person were to open the inlets and close the outlets, and there should also be adequate rainfall, an increase of water is certainly to be expected in that tank and not a decrease, even so these four conditions are the sources increase of amassed wealth.

[In this way, the balanced livelihood is also a condition of worldly progress.]

Buddha said “These four conditions, Vyagghapajja, conduce to house holder’s” weal and happiness in this very life.

Reciprocal Relations of the fundamental Social Units

The Buddha emphasized reciprocal relations among various members of a society so that there would be a perfect harmony.

In the Singalovada Sutta Buddha taught the reciprocal duties for fundamental social unit like parents and children, teachers and pupils, friends and companions, laity and priesthood, employers and employees, wives and husbands and order social units. So according to the Buddha every social unit necessarily requires bilateral commitments of reciprocal interest.

With regard to these social units their reciprocal duties would be mentioned according to Singalovada Sutta.

A child rewards parents

The child should think and act in this manner:

(1) Once supported by them, I will now be their support

(2) I will perform duties incumbent on them

(3) I will keep the lineage and tradition

(4) I will make my self worthy of my heritage

(5) I ill transfer merits in due time

Parents toward children

Parents have the duty to:

(1) Restrain them from vice

(2) Exhort them to virtue

(3) Train them for a profession

(4) Contract suitable marriages for them

(5) Hand over their inheritance in due time

Pupils toward teachers

Pupils should show their respect by:

(1) Rising from their seats in salutation]

(2) Waiting upon them

(3) Showing eagerness to learn

(4) Personal service

(5) Attentive learning

Teachers toward pupils

Teachers care for their pupils by:

(1) Training them well

(2) Making them master that which they themselves have learnt well

(3) Instructing them in the lore of every art

(4) Speaking well of them among their friends and companions

(5) Providing for their safety in every way

Husband towards his wife

A husband takes care of his wife by:

(1) Showing her respect

(2) Being courteous towards her

(3) Being faithful to her

(4) Handing over authority of household management

(5) Providing her with adornments

Wife towards her husband

A wife fulfills her obligations towards her husband by:

(1) Reforming her duties

(2) Showing hospitality to relatives of both sides

(3) Being faithful to him

(4) Watching over the goods he brings home

(5) Discharging all her duties with skill and industry

Clansman towards his friends

He should tread his friends with:

(1) Generosity

(2) Courtesy

(3) Consideration

(4) Equality, using his own wishes as a guide

(5) Truth fullness

Friends towards clansman

They should help him by:

(1) Providing protection when he is off his guard

(2) Guarding his property when he is heedless

(3) Becoming a refuge when he is afraid

(4) Not forsaking him when he is in trouble

(5) Showing consideration for his family

Employers towards employees

They should treat them properly by:

(1) Assigning them work according to their strength

(2) Supplying them with food and wages

(3) Tending them in sickness

(4) Sharing special treats with them

(5) Granting leave from time to time

Laity towards the community of monks

The laity should minister to them by:

(1) Treating them with affection in act

(2) Treating them with affection in speech

(3) Treating them with affection in mind

(4) Keeping their houses open to them

(5) Supplying their temporal needs

The community of monks towards laity

They have the obligation to care for the laity by:

(1) Restraining them from evil

(2) Exhorting them to do good

(3) Loving them with kindly thoughts

(4) Teaching them what they have not heard before

(5) Correcting and purifying what them have heard already

(6) Revealing to them the way to a heavenly state

The Causes of Downfall

After hearing the discourse on Mangala sutta[11] and realizing the Thirty Eight Blessings, the divas wanted to know the causes of downfall for individuals. So they informed the king of Devas about their desire. On the next day, the king sent a deva to supplicate the Buddha to preach a discourse on the causes of downfall. Therefore, the Buddha delivered the Parbhava Sutta[12] as follows:

1. To love and abide by the ten kinds of good conduct (sucarita) is the cause of one’s prosperity whereas to hate and disobey the ten kinds of good conduct is the cause of one’s downfall.

2. To love the ignoble persons and associate with them, and also to dislike the noble persons and dissociate with them are the causes of one’s downfall.

3. To indulge in excessive sleep, to indulge in companionship, to lack in effort, to be lazy and to be easily angry are the causes of one’s downfall.

4. Not to support and attend to old parents although one has the ability to support and attend to them is the cause of one’s downfall.

5. To deceive monks or other domes with false speech is a cause of one’s downfall.

6. To enjoy one’s great fortune only for one’s benefit without sharing it with others is a cause of one’s downfall.

7. To be proud of one’s birth, wealth and lineage and to despise and disrespect one’s own kinsmen is a cause of one’s downfall.

8. To indulge in womanizing, drinking and to squander whatever one possesses are the causes of one’s downfall.

9. To indulge in sexual misconduct with courtesans and other’s spouses is a cause of one’s downfall.

10. To marry a young person in spite of one’s old age is a cause of one’s downfall.

11. To give authority to a person who indulges excessively in food and dress and who is also a spendthrift is a cause of one’s downfall.

12. To aspire to possess something or some position which is out of one’s reach or ability is a cause of one’s downfall.

Knowing well these causes of downfall in the world, the Noble sage endowed with insight shares a happy realm.

Chapter – (2)

Condition of Welfare

The Buddha gave guide for rich householders that how to preserve and increase their prosperity and how to avoid loss of wealth.

Wealth alone however does not make a complete man or a harmonious society. All possession of wealth can be multiplied men’s desires. He is in the pursuit of amassing more wealth and power. This unrestrained craving however leaves him dissatisfied and stifles his inner growth. It creates conflict and disharmony in the society through the resentment of the underprivileged who feel themselves exploited by the effects of unrestrained craving. Therefore the Buddha follows up his advice on material welfare with four essential conditions for spiritual welfare in future like. They are;

(1) Saddha Sampada (The accomplishment of Faith)

(2) Sila Sampada (The accomplishment of Virtue)

(3) Caga Sampada (The accomplishment of Charity)

(4) Panna Sampada [13] (The accomplishment of Wisdom)

These four conditions will instill in man a sense of higher values. He will then not only pursue his own material concerns but also be aware of his duty towards society. To mention one of the implications: a wisely and generously employed liberality will reduce tensions and conflicts in the society. The observing of these conditions of material and spiritual and spiritual welfare will make for an ideal society.

What is the accomplishment of faith? The word Saddha, it has two characteristics, belief and clarity of mind.

Belief

Wrong belief rejects the truth of Kamma (Deed or Actions what we do) and it’s results; the truth of existence of the past and the future lives; the omniscience of the Buddha; a human personage who knows all these truths, his teachings the Dhamma and his disciples, the Sangha who preserve the Buddha teachings, such rejections are total disbelief which is different from the skeptical doubt with partial acceptance. Here, Saddha is also called “saddhadhimokkha”[14] decision abased on full faith in thing of real nature; it’s also a wholesome mental factor.

Clarity of Mind

The second characteristic of saddha is clarity of Mind. While giving alms or observing precepts, or meditating, one’s mind becomes filled with faith and clear. It just as a ruby of the universal monarch, when put it in muddy water, will cause the impurities and sediments to sink and make the water to become crystal clear, so also Saddha will eliminate all doubts, skepticism, and other mental defilements and purify the mind.

Even children and some pet animals, they cannot understand the first characteristic of Saddha, will perform good deeds in emulation of their elders and teachers. So they will pay homage to the Triple Gems (The Buddha, Dhamma, and Sangha) and do service to others. While doing such as good deeds they enjoy the fruit of the second characteristic, clarity of mind. Even unbelievers sometimes do acts of generosity such as donation to social service, like hospitals, orphanages, home for the aged … etc, and enjoy clarity of mind. So truth faith consist purity of mind and belief in the truth of Dhamma.

Confusion between faith and love

People are confused between faith and love or affection. Many devotees will revere Dhamma teacher with pleasant voice and personalities who gives good instructions. If they respect and honor them only for their good ethical conduct, it’s Saddha (Faith) but, if they become attached to such teachers like their own relatives it’s mixture of faith and love.

During the time of the Buddha, disciples such as Venerable Vakkali[15] and Sanna[16] not only revered the Buddha but also loved him personally. So although faith was present in their hearts, there also was attachment which is unwholesome. Some people accept doctrine and instructions through personal attachment such attachments sometimes can promote knowledge and wisdom, enhance fulfillment of perfection (Parami). If wholesome mental factors are cultivated an account of personal attachments, then it’s said; unwholesome mental factors con support the formation of wholesome mental factors. (Akusalo dhammo kusalassa dhammassa upanissaya paccayena paccayo)[17] so even a small unwholesome attachment can lead to good state of mind.

Saddha is very important to achieve the aim of reality called “Nibbana”. A Buddhist is said to have faith if he believes in the perfect one’s Enlightenment or in the triple gems (tiratana), by taking his refuge to them. His faith however should be “reasoned and rooted in understanding” and he is asked to investigate and test the object of his faith. A Buddhist’s faith is not in conflict with the spirit of inquiry and “doubt about dubitable things” should be balance with that of wisdom. It is said “a monk who has understanding establishes his faith in accordance with that understanding”. Through wisdom and understanding, faith becomes an inner certainty and firm conviction based on one’s own experience.

Faith is called the seed of all wholesome states because, according to commentarial explanations, it inspires the mind with confidence and determination for ‘launching out’ to cross the flood of Samsara (Round of Rebirth). Unshakable faith is attained on reaching the first stage of Holiness, Stream-entry, when the fetter of skeptical Doubt is eliminated. Unshakable Confidence in the triple gems is one of the characteristic Qualities of the Stream-winner.

Faith is a mental concomitant present in all karmic allies wholesome, and its corresponding neutral consciousness.

Herein a householder is possessed of faith, he believes in the enlightenment of the perfect one (Tathagata): Thus, indeed, is that Blessed one: he is the pure one, fully enlightened, endowed with knowledge and conduct, well-gone, the knower of the worlds, the incomparable, leader of men to be tamed, the teacher of gods and men, all-knowing and blessed. This is called the accomplishment of faith.

What is the accomplishment of Virtue?

Herein a householder abstains from killing, stealing, sexual misconduct, lying, and from intoxicants that cause infatuation and heedlessness. This is called the accomplishment of virtue.

What will happen to the person who has the accomplishment of virtue? The person with the accomplishment of virtue leads a happy life, nobody hates, regarded as a completed person, and a good friend to everyone.

If one refrains from killing other beings, one fulfils this, but in the effort for the Dhamma (Truth) forces to have the upper hand over not Dhamma forces for the peace of one’s life and the world. One should take the wider meaning of it as following;

Refraining from taking the life of other beings can also be interpreted as striving for the long life of other beings. Not killing another being though one has the opportunity to do it and striving for the long life of other depend on love and compassion, which are called Metta and Karuna in Pali, the Dhamma practiced by only Noble person. Here Noble is not separated by their own prosperities but only their moral level as one who treats always to others with his real love and compassion, and not except anything back from others.

According to it, one does so as one has no desire to take life. Such refraining is called ‘Samadana virati[18] or Arati in Pali. There is also the refraining the act though one has the wish to kill. Such refraining is called Sampatta Virati in Pali.

Of the two types, refraining from killing though one has the wish to kill is more difficult than refraining because one has no desire to kill. Though it’s easy to refrain from killing a mosquito before it bites one, it’s not easy to do so when one is being bitten by a mosquito.

For this reason, much practice is needed to keep the precept. When one is well practiced, it becomes easier to keep the receipt and one can refrain entirely from killing other beings.

Man does not live alone by one-self. He lives with his family, his race, his friends and his country. Therefore, man lives himself, his family, his race, his friends and his country. Sometimes, another country may insult one’s country, another race may insult one’s race, one’s family may be insulted by another family and oneself may be insulted by another man.

Then one may find it difficult to keep the precept of refraining from killing the life of another man. In such a case, the Dhamma and Adhamma become very important. Man has the duty to stand on the side of Dhamma. He must have the courage to enable him to die so. In doing it, sacrifices, can all deeds succeed.

Whatever deed one performs, man needs to have three kinds of qualifications. The first of them is not to be disturbed or influenced by the repercussions of the surroundings. They may be food ones or bad. Whatever they may be, it one is moved by them, one’s deed may be affected. So, the first qualification is not to be moved in any way by the repercussions of the surroundings. This is called ‘Khanti” in Pali. The second qualification is not to be losing sight of the goal one has get oneself. If one loses sight of one’s goal of the Dhamma getting the better of the Adhamma because of the repercussions of the surroundings, one’s undertaking can go wrong. Whatever obstacles and impediments one may have to encounter, not losing sight of one’s goal is the second qualification it is called ‘Uppekkha’[19].

The third qualification is philanthropic. Of the two traits, philanthropy and taking advantage, man, by his inborn nature, prefers taking advantage and dies not like philanthropy. In truth, taking advantage had the nature of renouncing. The nature of acquiring is put in the lobha group (Green group) and that of renunciation is put in the Alobha (non-green group).

The one who likes the lobha group is not a noble person and only the one who likes the Alobha group is a noble person.

In the performance of deeds, the third qualification of a noble person is, therefore, philanthropy that is renouncing his interests. This is called ‘Nikkhamma’ in Pali.

Parent who adore their children always philanthropy themselves for the sake of their children. They never stand on the side that is advantageous to them, but always stand on the side of philanthropy. If one claims that one really adores and has compassion for the world there is no reason whatever for one not to philanthropy oneself for the world. If one declares that one really wants to cultivate a spirit of philanthropy for the world, one first need to nurse loving kindness, and compassion. Then the spirit of philanthropy will arise in one spontaneously.

The two ways of taking advantage and making philanthropy should be understood by thinking of the relation-ship between parents and children. Parents are philanthropic for their children concerning deed as well as benefits arising out of the deeds, because of their Cetana (Good well, benevolence) and compassion towards their children. This is an outstanding example of acts of philanthropy.

In truth, everyone has the responsibility to make philanthropies as well as to work for the welfare of others. Only try discharging the two responsibilities to the best of one’s ability will the Dhamma gain supremacy in the world and there will be peace.

“Supremacy of Dhamma in the world” means not exchanging one’s morality with wealth and luxuries, with high offices and positions, welfare and honor.

In the keeping of Abstention from stealing for searching the peace, one can employ either outside of the Buddha’s teaching. If outside of Buddha’s teaching is use, it is directed only at the well being of oneself, not at the well being of the world for the merit of keeping the second precept, one wishes to gain the pleasures and luxuries of human beings, or of the Devas. In short, one wants the samsara (well being in rebirth)

In truth, man understands Bhava (Existence) and Dukkha (suffering) as two different and separate things, but he is not one who understands that existence is really suffering and the two are if the same kind. As the result, he doesn’t understand that being reborn again and again in the happy abodes is really suffering. He understands it as happiness. When we are practing in that way, lobha (Greed) is included as the foundation. But, when we are practicing the way of inside the Buddha’s teaching, Alobha (non-greed) is included as the foundation. When we are observing the second precept in the way of inside the Buddha’s teaching. One craves neither for human nor god pleasures and luxuries. In short, one does not crave for any asmasara pleasures and luxuries.

Samsara means that, Buddhism believes samsara that, all beings have to reborn again and over again until we do not attain Nirvana. Those period when we are between one existence and until we do not a attain Nirvana is called Samsara.

In reality, one sees existence as suffering and he also sees samsara as suffering. One sees that the liberation from samsara is only happiness. For this reason, he has no attachment to Bhava sampatti (Happiness of existence) or Bhoga sampatti (Wealth). One however has to put them to use as one cannot do without them, but one uses them without being attached to them, just as one has to use a lavatory to ease one.

If lobha (greed) is used as the foundation, the nature of vanijja (buying and selling) comes to be involved and one longs for great gain.

If Alobha (non-greed) is used as the foundation, the nature of Muttacaga (philanthropy which no attachment things for that) is involved and one longs for exterminating craving (tanha). In truth, the more one can kill lobha, the more one can gain happiness.

If one really wants to achieve genuine well being, one should not use the world for his own well-being but should use him for the well being of the world. In other words, the world should not be the ‘SHIELD’ for him, but he should be the ‘SHIELD’ for the world.

According to Abstention from stealing which means, taking things not given by their owners, if a thing not given by its owner is taken, it amounts to the breach of this virtue. Therefore, only things given by their owners should be accepted.

Looking from the point of view of commerce, if the people in the world are to be divided into two groups, there will be only two kinds, sellers and buyers. People will have to be invariably included in either of these two kinds. They might be called the givers and the takers.

In the dealings between the giver and taker, they should have kindness to-wards each other for the peace of the world. Each should be philanthropy for the other. Each should aim at the welfare of the other. If they base on these three considerations in there gave and take dealing with one another, it will amount to the observing of the second precept in essence. In truth, according to the nature of reciprocal response, one will not cause the suffering of a person who loves one, who works for one’s welfare and who is philanthropy for one. Then the give and take dealings among human being will be congenital and smooth and the world will enjoy peace. In reality, the world has no peace because in their dealings both the giver and the taker want to be on advantageous side.

If, however, both wish to be on the philanthropic side, there can be no reason for the world not to have peace. So, the keeping of the second precept is very important for the prevalence of peace in the world. If this second precept is kept, not just for appearance sake, but in essence, the world will really be peaceful.

According to the second precept, if one gives something to another person, the letter has the right to accept it, interpreting the precept literally; those who keep the precept just for appearance sake use the stratagem to make the giver. They give us stratagem to make, those who have the power or authority to grant privileges to grant them, to make appointments to appoint them, and to confer honors to confer them. These stratagems are not associated with Dhamma (right way) however, because if these stratagems, the power man give and; the taker also accept. In appearance, these deeds do not amount to the branch or the precept. However those who seems here them have doubts about them are unhappy on behalf of the Dhamma as the Dhamma is unable to get better of the Adhamma. The unhappiness for the Dhamma means the absence of peace in the world. There is no doubt that the observance of the second precept just for appearance sake can in no way bring about peace in the world. As such only by observing in essence the second precept as the Noble way, will peace flourish in the world? Then only, the attainment of existence as a human being in the world where peace reigns will be worthwhile. So, when the world is looked at to see its peacefulness, one should only exterminate, as much as possible, the selfish mind which, stands on the advantage side in the giving and taking dealings everyday. Them only will one be able to keep the second precept in essence, will there be peace in he world.

Everybody wishes to be well off and man who belongs to the group of beings also wishes to be well off. Therefore, man, as a being, will invariably strive; for the welfare of his life. In doing so, man bases his effort on lobha (Greed) or Alobha (non-Greed).

Whatever way is to be employed, strenuous effort, for the sweat of the brow to fail on to the toes, is needed. Everybody has two purposes to search for the welfare of his life. Of it, one purpose is for his own possession and another is for others. The first purpose bases on lobha (Greed) and purpose bases on Alobha (non-Greed).

In other words, in the effort to be well off, if it’s for the sake of oneself and one’s associates, which bases on Lobha (Greed). The well being attained by this way is surrounded by Akusalas (demeritorious deeds). Through it is a vicious well being, just as the vultures look upon rotten carcasses the most sumptuous meal for them; man thinks it to be genuine well being.

That is the reason why they via in fierce competition with each other. They are, therefore at enmity with each other while seeking for their well being in the world. In seeking for their well-being as they have to meet with hostilities, they are encountering suffering which they do not want. Some even have to give up their lives unwillingly in this struggle. At the last moment, they repent uttering “I” been absolutely wrong. This is the epilogue to the lives of those who seek for their own well-being on the basic Lobha.

Seeking for the well-being based in Alobha (non-greed) takes an entirely different course. From the beginning, though he has to make a strenuous effort the achievement of his aim, perspiring so profusely that his sweat fall on to his toes, he does not aim at his own well-being but for the well-being of the world. He has diminished his greed as much as he can. In as much as he has diminished his greed, he has also diminished Soka (worry or sorry). In as much as he is freed himself from dangers, he has peace and happiness. The Buddha said that,

Tanhaya Jayati Soko Tanhaya Jayati Bhayam

Tanhaya Vippamutassa Natthi Soko Luto Bhayam.[20]

It means in essence ‘because of Tanha (Creaving), Soka (Sorry or Worry) comes into being. Because of Tanha, Danger comes into being. To one who has no Tanha, no sorry or worry arises, not to say of danger. It does not arise at all’.

Law for the welfare of the people in the world

To abstention from the sexual misconduct is molesting other people’s wives and children. It is also a heinous crime, which can throw the world into chaos. It’s evil conduct, which shows no distinction between human beings and animals. This virtue is a very wicked crime from the point of view of the Dhammas, which guard the world from falling into chaos.

In truth, the crime, which mentioned above is only the simple. It’s done from the point of view of conventional truth. However wealthy, powerful or famous a person who has committed sexual misconduct, may be, the people at the large will bath him. Even if the people are not aware of his evil deed, he will know it himself. Dhamma is free from the wishes of the people and takes its own course. The unwholesome (Akusala Dhamma) follows a demeritorious course and the wholesome (Kusala Dhamma) follows a meritorious course. They do not follow a course the people wish them to.

A person who her committed a sexual misconduct may be at the zenith of great power according to circumstances, but he will invariably have to face and bear the evil consequences of his demeritorious deed. He has nowhere to hide himself. It’s the nature of the Dhamma.

For this reason, sexual misconduct of other people’s wives and children is taken as the lowest limit, in the culture sphere. This is interpreting the sexual misconduct from point of view of conventional truth.

If ‘sexual misconduct’ is to be interpreting according to Ultimate truth, it’s the misconduct of the five sense objects. Such misconduct is the highest limit in the cultural sphere according to ultimate truth.

It, however, is human nature to yield without any restraint to misconduct, which is attached to desirable objects. Then misdeeds concerning visible objects, sounds, scents tastes and physical contact are committed. In the sphere of human being culture, as the misdeeds gradually rise from the lowest limit to the uppermost limit, the absence of peace in the world also gradually rises upwards.

The sexual misconduct against the wives and children of other is the violation of the lowest limit in the culture sphere. The misconduct against the five sensual pleasures is the violation of the uppermost limit in the culture sphere.

As the result, the sexual misconduct against the wives and children of others con destroy violently the peace of the world.

The virtue to refrain from telling lies or falsehood means telling lies and not doing as one says. It’s in fact, the act of misleading others to believe wrongly. The virtue is refraining from boasting to make one or many persons believe wrongly but to tell the truth and to do as one says.

In meritorious acts, truthful words are powerful and in demeritorious acts, false words, lies are powerful. In the world, it is inevitable for a person to have dealings with others and in these dealings, words play an important role. These dealing are depending on the reliability of the words. If the dealings are based on untrue words, the world will be thrown into turmoil.

On our dealings with one another, it is necessary to speak the truth, to restrain from telling lies for the peace and tranquility of the world. In this way, we can bring about peace and tranquility in the world. If one speaks the truth in the nature of the virtuous ones, it amount to the fulfilling of perfection of truth (Saccaparami). Even if, It does not it really amounts to observing of this virtue.

There is the saying, ‘A word in writing is worth a hundred spoken’. Letters also belong to the group of word. So words spoken, if associated with truth, protect the world. If they are not associated with truth, destroy the world. Therefore, the well beings or evil beings of the world rest on spoken words.

Not telling lies or falsehood is uprightness, which are two kinds of normal and absolute uprightness. In normal uprightness, if the physical and verbal deeds are in agreement, it amounts to keeping the fourth precept in outward appearance. It, however, does not really amount to observing the precept in essence or according to its internal character.

To do so, it needs the involvement of mental factor because it is the mind that creates the food and the evil of the world. For this reason it’s said that to observe the fourth precept according to its internal character or in essence or spirit, the involvement of the mind is imperative.

In this world, there can be deeds done according to what one has said, but contrary to what one thinks in mind or deeds one has no mind to do at all. In such a case, it amounts to keeping the fourth precept merely in name and by doing so; it will be difficult for the world to have peace. As matter of fact, without peace in the world, there cannot be real security of life. For this reason, therefore, whatever is done, it is everybody’s duty to see that it is aimed at the peace and happiness of the world. Only when the world is peaceful and happy, can there be security of life for everyone.

Man is a being who cannot live without speaking. When he speaks with his body, it’s called kayakamma (physical action), when he speaks with his mouth, it’s called vacikamma (verbal action) and when he speaks with his mind, it’s called Manokamma (mental action). In truth, only when he speaks mouth, it is called speaking. As a works can be heard only when they are uttered through the mouth, they are called words.

It’s however, true that words are spoken by three actions, physical, verbal and mental action. And ‘truthfulness’ or ‘uprightness’ concerns with all the three actions.

In speaking, whether the words can be heard or not is not important. As a matter of fact, words, which are not heard, are more interesting in the world than those that are heard.

When someone says to other ‘eat’ with his verbal action, but he does not want with his physical and mental actions the other person to eat, the words spoken by the mental action, however, cannot hear. If the words spoken by the mental action, however, cannot hear. If the words spoken by the mental action could be heard, the truth would know. In the world, it’s more important to know the truth.

Nature, such as forests, hills, rivers, plains, seas, etc, also talks but their words can not be heard by ordinary ears. They can be heard only by those who can listen with wisdom ears. For this reason, it has been said above that words which can not be heard are more interesting than those that can be heard.

In the social relations, there is a saying ‘A poem does not sound smooth without some untruth’. This may be right in the social sphere but it’s not so in the truth sphere. To be true in the truth sphere, it is necessary for physical and verbal deeds to be in conformity and especially to conform to the mental deed. Then only will the deeds be upright and be most upright.

Only when they do so, can they be used in asseveration of truth. Only when they can be used it, they are truth in the truth sphere. (Out of area of untruth or the fourth precept). Then only will it amount to observing the fourth precept not only by external appearance but also by internal character and will it be able to bring about peace in the world.

In truth, the well being depends on peace and prosperity because without it, there can be no security and well being. That is the reason why it is necessary to strive for the attainment of peace and prosperity in the world.

According to this virtue that abstention from talking lives, the words which can be heard are more important than those which can not be heard. There are only a very few persons who have wisdom ears and can hear words not audible to ordinary ears. In the social sphere, only the majority is of primary importance.

This virtue should, therefore be observed according to the nature of outward appearance seeing that physical, verbal actions are in conformity. Going beyond it, the virtue should be observed according to nature of internal character (in essence and in spirit) with physical, verbal and mental action in complete conformity.

The virtue that abstention from using any drug smoking and drinking any alcohol is included this virtue’s sphere.

Of the five virtues which mentioned above, the fifth one is by far the most important. If a person disregards the fifth virtue, he or she can commit many harmful deeds and break the other four virtues easily.

The danger of taking alcoholic drink is illustrated in the Dhammaddanavaja Jataka, where elder sariputta, in his previous birth when he was born as a king of Baranasi killed his own son when he was drunk.

Buddhism considers consumption of any kind of liquor as an unethical act that should be avoided and hence such an act is labeled as an offence. The gravity of the offence is less if no mental confusion and it is a grave offence if it causes physical unsteadiness and mental confusion. Buddhism also concerns that consuming alcohol would cause physical bios stem. According to Buddhism, it is a gate way to disease.

In conclusion, many good families have been broken and upset through the inordinate use of intoxicants and drugs. Intoxicants or drugs have the effect of killing the consumer into a state of false happiness. A drunkard loses his self control and does not realize what he is doing.

He becomes boisterous and is prepared to challenge everybody to scuffle. A drunkard often loses his self respect. Under the influence of liquor, a drunkard would do things which he would not normally do if he is sober. The drug addict is also a curse to society; many crimes in the country are caused by drug addicts.

Today, the rehabilitation of drug addicts is costing the Go’s millions of hard-earned dollars which would have been utilized for better and more worth-while projects. We should all observe the precept to refrain from taking liquor and drugs.

Of the five virtues, the fifth is by far the most important. If a person disregards the fifth virtue, he or she con commit many harmful deeds and break the other four precepts easily. A person who can control bodily and verbal actions can be called a person with virtue or humane living.

If we Buddhist or non-Buddhist live under the five virtues world will be very peaceful and the people will be lived in the happiness.

What is the accomplishment of charity (Caga sampada)?[21]

Caga means giving or charity. A further explanation: if, during a giving of alms-food to the SANGHA, a donor has as his object of awareness the food he offers and the SANGHA he is giving to, then a continuous stream of volition occurs incessantly in his mind-continuum. That volition arises and disappears in very rapid succession, but does not disappear totally.

The forces created by the volition just lie dormant to produce corresponding results later. Taking into consideration that more than one trillion units of consciousness can occur and disappear within the snap of fingers, one might imagine the magnitude of volition that occurred during an almsgiving rite which lasts, say, three hours.

Giving and Recipient Promote Keen volition

Although giving such as alms-food and recipients of giving cannot follow the donor to the next life and bring benevolence, they certainly help to promote a keen giving in the donors. For example, giving specially prepared alms-food to the SANGHA incites a vigorous volition whilst giving ordinary alms-food incites a somewhat feeble volition.

Again, Charity given to worthy recipients incite strong volition whereas, charity given to nominal recipients incites strong volition whereas, charity given to nominal recipients incites a frail volition. In this way, giving donated and the persons receiving the charity help promote a keen volition in the mind of the donors.

The Quantity of Charity

The respective efforts exerted to offer different amounts of offerings may differ accordingly. For the zealous efforts in procuring a large quantity of offerings, there will arises as a strong cetana (volition). Procuring only a small quantity of offerings will naturally call for less efforts and the corresponding cetana (volition) will be relatively less. In preparing for a large amount of offerings, the volition before the moment of giving will accordingly be immense.

Therefore when the cetanas (volition) in charity of large and small quantity are compared, it is obvious that the volition in charity of large amounts is superior. So charity of large and small amount differs in effects because of the duration of volition in each case.

If the charity be grand and lavish so also is he volition. During the time of charity, the volition at the moment of giving will also be in proportion to the charity. After the charity has been made, volition after the moment of giving will also be of equal scale whenever you think of this charity again and again. Such states of mind are of common occurrence.

Lavish charity but meager volition

Some donors give alms-food, buildings, clothes, ritually or perfunctorily. If so, even though charity may be lavish and grand, their volition is no match to it; they do not feel appreciative joy because the food deed was done with little volition. Therefore, quantity or quality of offerings alone cannot determine the generosity of a donor.

When King Dutthagamain Abhaya[22] was on his death be, he did not feel mush joy in his merit of building the Great Mahaceti Pagada, and instead he felt great joy in recalling his small merit of offering one meal to a monk in the forest. Due to this great volition he was reborn in the celestial abode of Tusita devas. Therefore, keep in mind that volition only will determine you destiny, not the quantity or value of gifts you have offered. Volition is more important than the lavishness of your charity.

Charity is Analogous to Sowing Seeds

Recipients are the fields,

Donors are the farmers,

Offerings are the seeds sown,

Benefits in future are the fruits.

In the Peta Vatthu (Pali Text) it is said, “The recipient of the charity is like the land; the donor, the farmer; the offerings, the seeds sown. The benefits accrued later throughout samsara are the fruits that are borne from the plants”. Let us elaborate:

1. In agriculture, the type of soil whether good or bad, determines the yield. Similarly, the integrity and nobility of the recipient determine the nature of beneficial results.

2. Just as the vitality of the seeds sown determines the growth and productivity of the plants, the purity of offerings, gifts, whether they are procured through right livelihood or not, and the quantity, determine the nature of beneficial results.

3. Just as farmers will reap harvests in conformity with their skill in farming and efforts, so also donors will enjoy results depending on their level of intelligence, appreciative joy and their sincere effort in giving.

4. Farmers have to prepare to till and plough their fields properly, before sowing the seeds so as to ensure a good yield. Likewise donors must have pre-charity goodwill before giving. Result will depend on his intensity of their pre-charity.

5. Farmers need to weed and water their fields; only then the plants will flourish. In the same way, donors need to recall their charity and reel satisfaction for the meritorious deed. This post-charity volition of the donor determines the nature of beneficial results.

6. If farmers, through folly, destroy their sprouts and seedlings they cannot enjoy the product of their labor. Similarly, if donors feel that they should not have done the almsgiving and regret for it afterwards, then they fail to enjoy good results due to their feeble.

7. Even though the land and the seeds are all in good condition, the sowing should be done in the right season, the right time so as to get a healthy crop. In the same way, one should given alms to the needy, at suitable time and place. Such charity brings about the best results.

There are such valuable lessons and guidance regarding charity in the Peta vatthu[23]. Therefore, in giving charity, the correct choice of recipient, the appropriateness of the time and place are very important. The charity must be done with a blissful mind and cheerful volition. Moreover, one should not do charity with a view to getting worldly wealth because such a wish is associated with greed and craving. Your volition should be as pure as possible.

Herein a householder dwells at home with heart free from the stain of avarice, devoted to charity, openhanded, delighting in generosity, attending to the needy, delighting in the distribution of alms. This is called the accomplishment of charity.

What is the accomplishment of wisdom (Pannasampada)?

Understanding, Knowledge, Wisdom, Insight, comprises a very wide field. The specific Buddhist Knowledge or wisdom, however as part of the Noble eightfold path (1. Right Understanding 2. Right Thought 3. Right Speech, 4. Right Bodily Action, 5. Right Livelihood, 6. Right Effort, 7. Right Mindfulness, 8. Right Concentration) the path leading to extinction of suffering.

That was become intuitive knowledge which brings about the four states of Holiness and the realization of Nibbana which consists in the penetration of the impermanence Misery and impersonality of all forms of existence. With regards to the condition of its arising one distinguishes three kinds of Knowledge: Knowledge based on Thinking, Knowledge based on Learning, knowledge based on mental development.

‘Based on thinking’ is that knowledge which one has acquired through one’s own thinking, with having learnt it from others. ‘Based on learning’ is that knowledge which one has heard from others and thus acquired thought learning. ‘Based on mental development’ is this or this way and which has reached the stage of full concentration.

Herein a householder is wise: he is endowed with wisdom that understands the arising and cessation (of the five aggregates of existence): he is possessed of the noble penetrating insight that leads to the destruction of suffering. This is called the accomplishment of wisdom.

These four conditions, Vyagghapajja, conduce to a householder’s weal and happiness in his future life.

Energetic and heedful in his tasks,

Wisely administering his wealth,

He lives a balanced life,

Protecting what he has amassed.

Endowed with faith and virtue too,

Generous he is and free from avarice,

He ever works to clear the path,

That leads to weal in future life.

Thus to the layman full of faith,

By him so truly named ‘Enlightened’,

These eight conditions have been told,

Which now and after lead o bliss?

Conclusion

In this thesis, it is based on the Siṅgālovāda Sutta in Dīgha Nikāya. The Buddha has pointed out the Buddhist way of life. In this sutta, the young householder Siṅgāla has come to know what is should be done, not by merely worshipping those directions.

The Buddha has given the short and full meaning of noble discipline for the lay life. The main four acts of defilements are presented as the beginning of this sutta. And next the Buddha mentioned the bad consequences of indulging in intoxicants. Here, we may see the basic discipline Pañcasīla (Five precepts) appear very clear in this sutta. In order to enjoy the material life, one should avoid the six ways that leadings to ruin of wealth. One time, a Brahmin came and asked the Buddha, what the happiness of this life is. The Buddha answered those four factors, namely, having a job, working hard, how to spend the money, and having a good companion. Accumulating the wealth is needed for happiness in this material life. Then the Buddha also showed what happiness is in the next life to the Brahma. In order to gain spiritual happiness, one should develop the Insight meditation.

Now, the Buddha gave the six social relations that every one should know and perform their duties well. The six social relations are so wonderful that is so called the noble discipline for worldly life that presented by the Buddha for over two centuries. Happiness of family is required to know these basic disciplines are laid down in this sutta. And these relations from inside a family, parents and children, teacher and student, friend between friend, employer and employee, and religious leaders and lay people are contributing the each cell of Society, and build up a peace and harmony society. These are framework of the Buddhist way of life.

BIBLIOGRAPHY

Primary sources

1. DIGHANIKAYA-vol-1 -111

2. ANGUTTARA. NIKAYA, vol-1 -11-111

3. SUTTANIPATA

4. SUTTANIPATATTHAKATHA

5. DHAMMAPADA

6. DHAMMAPADATTHAKATHEA , VOL-1 -11

7. ANGUTTARA NIKAYA, VOL-1 -11-111

8. SAMYUTTANIKAYA, VOL- 1- 11- 111

9. SAMYUTTANIKAYATTHAKATHA, VOL-1 – 11- 111

10. SILAKKHANDHAVAGGATTHAKATHA

11. PETAVATTHUPALI

12. PETAVATTHUPALI ATTHAKATHA

Secondary Sources

13. AN APPROACH TO BUDDHIST SOCIAL PHILOSOPHY, (VEN. PATEGAMA GNANARAMA)

14. THE BUDDHA AND HIS TEACHING (VEN. NARADA)

15. THE IGHT OF THE DHAMMA (VEN SRI DHAMMANANDA)

16. HUMAN LIFE AND PROBLEMS (K. SRI DHAMMANANDA)

17. THE NEW OUT LOOK ON EXISTENCE (U SHWE AUNG)

18. THE FUNDATION OF THERAVADA BUDDHISM (U SHWE AUNG)

ESSAY-TITLE

1Buddhist concept of conflict resolution.

2Ethical basis of the ten stages of the Bothisattva path.

3 Relevance of the noble eight fold path to the modern society.

4 Ethical Basis of the abhidhammic analysis of consciousness.

5 An examination of the Methodology of arrangement in Dighanikaya.

6 An examination of the Methodology of arrangement in Majjhimanikaya.

7 An examination of the Methodology of arrangement in Samyuttanikaya.

8 An examination of the Methodology of arrangement in Anguttaranikaya.

9 A Brief Analysis of the content of Dighanikaya.

10 A Brief Analysis of the content of Majjhimanikaya.

11 A Brief Analysis of the content of Samyuttanikaya.

12 A Brief Analysis of the content of Anguttaranikaya.

13 A Brief Analysis of the content of khuddhakanikaya.

14 The evolution of the concept of Dhamma.

15 Ethical Importance of the abhidhammic Analysis of Matter.

16 A study of the social value of the sigalovada sutta.

17 Buddhist concept of counseling .

18 Buddhist contribution to sri lanka art6 and architecture.

19 Buddhism and Religious Harmony.

20 Buddhism in Modern society-a critical study.

21 Buddhist concept of counseling.

23 Buddhist concept of management.

24 Buddhist concept of Health.

25 Buddhist concept of A esthetics.

26 Buddhist attitude of wealth.

27 Abhidhamma and Mordern Psychology.

28 Buddhist concept of suffering and happiness.

29 Buddhism in the Mordern world – challenges.

30 Reality and c

INTROCUCTION

In the previous section, we have seen in a very general sense, the nature of the ideal society which the Buddha intended to create. In this section, it is proposed to identify the behavioral content of individuals of such a society. The Buddha had a very clear idea about an ideal about an ideal king, an ideal householder. Buddha was a man of the masses. Though out his life, he moved among the masses. He had lived with them. He had worked with them. He had worked with them. He understood them and he knew the day to day problems which they had to face. So, he could as well search out solutions for those problems. Whenever, he went on his daily begging rounds or he accepted the hospitality of a lay devotee, he would become a member of the household and share its joys and sorrows sincerely. He used to have an intimate conversation with the members of the household and give them good advice.

(a) Morality and ethics are concepts related to human conduct and character.

(b) They refer to a set of 'virtues' more or less of universal nature and as opposed to 'bad'. It is with reference to these virtues that the conduct of human beings is evaluated and judged. This gives birth to a moral code of conduct.

(c) They refer to a mode of behavior approved by the society as 'right' and 'desirable' as against their opposite and disapproved by the society as 'wrong' and 'undesirable'. This gives birth to a manual of social ethics. The moral code and social ethics are based on a philosophical frame normally borrowed from some religion which justifies the elements incorporated in the moral code and social ethics.

(d) The moral code as well as social ethics are enforced through social pressure and personal persuasion and not by the law of the land.

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[1] Suttanipata atthakatha’s parayanavagga

[2] Potthapada sutta of dighanikaya

[3] Angguttara nikaya atthakanipata gotamivagga dighajanu sutta

[4] Pattakamma sutta punnabhisandavagga catukkanipata and adiya sutta muttarajavagga atthakanipata

[5] Anguttara nikaya pancakanipata upasakavagga vanijjasutta

[6] The Buddha in his teaching

[7] Jatakatthakatha v

[8] Dighanikaya of singalovada sutta

[9] Mangala sutta of suttanipata

[10] An approach to Buddhist social philosophy

[11] Suttanipata

[12] Sottanipata

[13] Sampadasutta yodhajivavagga tikanipata anguttara

[14] Kassapasamyuta nidanavaggatika

[15] Dhammapadathakatha, vakkalitheravatthu bhikkhuvagga, theragathathakatha pancakanipata, apadanatthakatha kaccayanavagga, khandhavaggasamyutta vakkalisutta

[16] Dhammapada pantitavagga channa theravatthu

[17] Patthanam 1

[18] Silakkhandhavaggatthakatha, Tika, Abhinavatika kutadantsutta and Pathikavaggatika sangitisutta. Mulapariyayavagga Mulapannasatthakatha and Tika

[19] Atthasalini Atthakatha

[20] Dhammapada piyavagga annatrarhbmanavatthu

[21] Dighajanusutta gotamivagga atthakanipata Anguttharanikaya

[22] Mahavannasa and culavannasa

[23] Petavatthu Pali and Atthakatha