The Discourse to Sigala (Sigalovada Sutta), or "The Layperson's Code of Discipline," Translated by Narada Thera (WQ edit)
Thus have I heard. On one occasion the Buddha was dwelling in the Bamboo Grove, the Squirrels' Sanctuary, near Rajagaha.
Now at that time, young Sigala, a householder's son, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worshipped with joined hands the various quarters -- the East, the South, the West, the North, the Nadir, and the Zenith.
Then the Exalted One, having robed himself in the forenoon took bowl and robe, and entered Rajagaha for alms. Now he saw young Sigala worshipping thus and spoke to him as follows:
"Wherefore do you, young householder, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worship, with joined hands these various quarters -- the East, the South, the West, the North, the Nadir, and the Zenith?"
"My father, Venerable Sir [Bhante or "Lord"], while dying, said to me: The six quarters, dear son, you shall worship. And I, Lord, respecting, revering, reverencing, and honoring my father's word, rise early in the morning, and leaving Rajagaha, with wet clothes and wet hair, worship with joined hands, these six quarters."
"It is not thus, young householder, the six quarters should be worshipped in the discipline of the noble."
"How then, Lord, should the six quarters be worshipped in the discipline of the noble? It is well, Lord, if the Exalted One would teach the doctrine to me showing how the six quarters should be worshipped in the discipline of the noble."
"Well, young householder, listen and bear it well in mind; I shall speak." -- "Very good, Lord," responded young Sigala.
And the Exalted One spoke as follows:
"Inasmuch, young householder, as the noble disciple (1) has eradicated the four vices in conduct, [1] (2) inasmuch as one commits no unskillful action in four ways, (3) inasmuch as one pursues not the six channels for dissipating wealth, one thus, avoiding these fourteen unwholesome things, covers the six quarters, and enters the path leading to victory in both worlds: One is favored in this world and in the world beyond. Upon the dissolution of the body, after death, one is born in a happy heavenly realm.
(1) "What are the four vices in conduct that one has eradicated? The destruction of life, householder, is a vice, and so are stealing, sexual misconduct, and lying. These are the four vices that one has eradicated."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
Killing, stealing, lying, and cheating,
these four the wise never praise.
(2) "In which four ways does one commit no unskillful action? Led by desire does one commit unskillful action. Led by anger does one commit unskillful action. Led by ignorance does one commit unskillful action. Led by fear does one commit unskillful action [2].
"But inasmuch as the noble disciple is not led by desire, anger, ignorance, and fear, one commits no unskillful action."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
Whoever through craving, hate, fear,
Or ignorance should transgress the Dharma,
All one's glory fades away
Like the waning moon.
Whoever through desire, hate, fear,
Or ignorance never transgresses the Dharma,
All one's glory ever increases
Like the waxing moon.
(3) "What are the six channels for dissipating wealth which one does not pursue?
(a) "Indulgence in intoxicants which cause infatuation and heedlessness;
(b) sauntering in streets at unseemly hours;
(c) frequenting unseemly shows;
(d) indulgence in gambling which causes heedlessness;
(e) association with unfit companions;
(f) the habit of laziness.
(a) "There are, young householder, these six consequences in indulging in intoxicants which cause infatuation and heedlessness:
(i) loss of wealth,
(ii) increase of quarrels,
(iii) susceptibility to disease,
(iv) earning a terrible reputation,
(v) unabashed exposure of body,
(vi) weakening of intellect.
(b) "There are, young householder, these six unprofitable consequences in sauntering in streets at unseemly hours:
(i) one is unprotected and unguarded,
(ii) one's spouse and children are unprotected and unguarded,
(iii) one's property is unprotected and unguarded,
(iv) one is suspected of terrible deeds [3],
(v) one is subject to false rumors,
(vi) one meets with many and varied troubles.
(c) "There are, young householder, these six unprofitable consequences in frequenting unseemly shows:
"One is ever thinking:
(i) where is there dancing?
(ii) where is there singing?
(iii) where is there music?
(iv) where is there recital?
(v) where is there playing?
(vi) where is there diversion? [4]
(d) "There are, young householder, these six unprofitable consequences in indulging in gambling:
(i) the winner is hated,
(ii) the loser grieves for lost wealth,
(iii) loss of wealth,
(iv) one's word is not relied on in a court of law,
(v) one is despised by friends and associates,
(vi) one is not sought after for matrimony; for people would say one is a gambler and unfit to look after a spouse.
(e) "There are, young householder, these six unprofitable consequences in associating with unfit companions, namely: any gambler, any libertine, any drunkard, any swindler, any cheat, any rowdy is one's friend and companion.
(f) "There are, young householder, these six unprofitable consequences in being addicted to laziness:
"One does no work, saying instead that:
(i) it is too cold,
(ii) it is too hot,
(iii) it is too late in the evening,
(iv) it is too early in the morning,
(v) one is too hungry,
(vi) one is too full.
"Living in this way, one leaves many duties undone, new wealth one does not acquire, and wealth one has acquired dwindles away."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
"One is false; one says, 'friend, friend' only to one's face; one is a friend and associate only when it is advantageous.
"Sleeping [by day or even as late as] sunrise, cheating, irascibility, malevolence, unfit companions, avarice -- these six causes ruin a person.
"The person who has unfit companions and friends is given to unprofitable ways, to ruin does one fall in both worlds -- here and the next.
"Dice, womanizing, drinking, dancing, singing, sleeping by day, sauntering at unseemly hours, unfit companions, avarice -- these nine [5] causes ruin a person.
"Who plays with dice and consumes intoxicants, goes to lovers who are as dear to others as their own lives, associates with the mean and not with the wise [elders] -- one declines just as the waning moon.
"Who is drunk, poor, destitute, still thirsty even while drinking, frequents bars, sinks in debt like a stone in water, swiftly brings disrepute to one's family.
"Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is licentious, is not fit to lead a household life.
"Who complains it is too hot, too cold, too late, and leaves things left undone, the opportunities for good race past such a person.
"But one who does not regard cold or heat any more than one regards a blade of grass and who does one's duties with stamina, does not fall away from happiness."
"These four, young householder, should be understood as foes in the guise of friends:
(1) one who appropriates a friend's possessions,
(2) one who renders lip-service,
(3) one who flatters,
(4) one who brings ruin.
(1) "In four ways, young householder, should one who appropriates be understood as a foe in the guise of a friend:
(i) one takes one's friend's wealth,
(ii) one gives little and asks for much,
(iii) one discharges one's obligations out of fear,
(iv) one associates for one's own advantage.
(2) "In four ways, young householder, should one who renders lip-service be understood as a foe in the guise of a friend:
(i) one boasts about favors done in the past,
(ii) one boasts about favors to be done in the future,
(iii) one tries to gain favor with empty words,
(iv) when opportunity for actual service arises, one claims inability.
(3) "In four ways, young householder, should one who flatters be understood as a foe in the guise of a friend:
(i) one approves of a friend's unprofitable deeds,
(ii) one disapproves of a friend's good deeds,
(iii) one praises a friend in that friend's presence,
(iv) one speaks ill of a friend in that friend's absence.
(4) "In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend:
(i) one is a companion in indulging in intoxicants that cause infatuation and heedlessness,
(ii) one is a companion in sauntering in streets at unseemly hours,
(iii) one is a companion in frequenting unseemly shows,
(iv) one is a companion in indulging in gambling which causes heedlessness."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
The friend who takes,
the friend who renders lip-service,
the friend who flatters,
the friend who brings ruin,
these four as foes the wise behold
and avoid from afar as paths of peril.
"These four, young householder, should be understood as warm-hearted friends:
(1) one who is helpful,
(2) one who remains the same in happiness and sorrow,
(3) one who gives good counsel,
(4) one who sympathizes.
(1) "In four ways, young householder, should a helpful person be understood as a warm-hearted friend:
(i) one guards you when you are heedless,
(ii) one protects your wealth when you are heedless,
(iii) one becomes a refuge when you are in danger,
(iv) when you have commitments, one provides you with twice as much as you need.
(2) "In four ways, young householder, should one who is the same in happiness and sorrow be understood as a warm-hearted friend:
(i) one tells one's own secrets,
(ii) one keeps your secrets confidential,
(iii) in misfortune one does not forsake you,
(iv) even one's life one sacrifices for your sake.
(3) "In four ways, young householder, should one who gives good counsel be understood as a warm-hearted friend:
(i) one restrains you from doing harm,
(ii) one encourages you to do what is profitable,
(iii) one informs you of what you do not know,
(iv) one points out the path to a heavenly rebirth.
(4) "In four ways, young householder, should one who sympathizes be understood as a warm-hearted friend:
(i) one does not rejoice in your misfortune [schadenfreude],
(ii) one rejoices in your prosperity [mudita],
(iii) one restrains others speaking ill of you,
(iv) one praises those who speak well of you."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
The friend who is helpful,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathizes too --
these four as friends the wise behold
and cherish them with great devotion
as does a mother does her own child.
The wise and virtuous shine like a blazing fire!
One who acquires wealth in harmless ways,
like a bee that nectar gently gathers [6],
riches mount up for such a person
as rapid as an ant hill's growth.
With wealth acquired in this way,
a layperson fit for household life
in portions four divides one's wealth:
thus will one friendship win.
One portion for wants one spends [7],
two portions on one's business uses,
the fourth for times of need one keeps.
"And how, young householder, does a noble disciple cover the six quarters?
"The following should be looked upon as the six quarters: The parents should be looked upon as the East, teachers as the South, spouse and children as the West, friends and associates as the North, servants and employees as the Nadir, ascetics and brahmins as the Zenith [8].
"In five ways, young householder, a child should minister to one's parents as the East:
(i) Having supported me I shall support them,
(ii) I shall do their duties,
(iii) I shall keep the family tradition,
(iv) I shall make myself worthy of my inheritance,
(v) furthermore I shall offer alms in honor of my departed relatives [9].
"In five ways, young householder, the parents thus ministered to as the East by their children, show their compassion:
(i) they restrain them from harm,
(ii) they encourage them to do good,
(iii) they train them for a profession,
(iv) they arrange a suitable marriage,
(v) at the proper time they hand over their inheritance to them.
"In these five ways do children minister to their parents as the East, and the parents show their compassion to their children. Thus is the East covered by them and made safe and secure.
"In five ways, young householder, a pupil should minister to a teacher as the South:
(i) by rising in salutation,
(ii) by attending on one's teacher,
(iii) by an eagerness to learn,
(iv) by personal service,
(v) by respectful attention while receiving instruction.
"In five ways, young householder, do teachers thus ministered to as the South by their pupils show their compassion:
(i) they train them in the best discipline,
(ii) they see that they grasp their lessons well,
(iii) they instruct them in the arts and sciences,
(iv) they introduce them to their colleagues and associates,
(v) they provide for their safety in every quarter.
"The teachers thus ministered to as the South by their pupils show their compassion towards them in these five ways. Thus is the South covered by them and made safe and secure.
"In five ways, young householder, should a spouse as the West be ministered to:
(i) by being courteous,
(ii) by not despising,
(iii) by being faithful,
(iv) by sharing responsibilities,
(v) by giving adornments.
"The spouse thus ministered to as the West in return shows compassion in five ways:
(i) one performs duties well,
(ii) one is hospitable to relations and attendants [10],
(iii) one is faithful,
(iv) one protects what you brings home,
(v) one is skillful and industrious in discharging all duties.
"In these five ways does a spouse show compassion to one who ministers to a spouse as the West. Thus is the West covered and made safe and secure.
"In five ways, young householder, should a good person minister to friends and associates as the North:
(i) by liberality,
(ii) by courteous speech,
(iii) by being helpful,
(iv) by being impartial [fair and unbiased],
(v) by sincerity.
"The friends and associates thus ministered to as the North by a good person show compassion to one in five ways:
(i) they protect one when one is heedless,
(ii) they protect one's property when one is heedless,
(iii) they become a refuge when one is in danger,
(iv) they do not forsake one in one's troubles,
(v) they show consideration for one's family.
"The friends and associates thus ministered to as the North by a good person show their compassion towards one in these five ways. Thus is the North covered and made safe and secure.
"In five ways should a boss minister to servants and employees as the Nadir:
(i) by assigning them work according to their ability,
(ii) by supplying them with resources and wages,
(iii) by tending them in sickness,
(iv) by sharing with them any delicacies,
(v) by granting them leave from time to time.
"The servants and employees thus ministered to as the Nadir by their boss show their compassion in five ways:
(i) They arrive before one,
(ii) They go home after one,
(iii) They take only what is given,
(iv) They perform their duties well,
(v) They uphold one's good name and fame.
"The servants and employees thus ministered to as the Nadir show their compassion towards one in these five ways. Thus is the Nadir covered by a boss and made safe and secure.
"In five ways, young householder, should a householder minister to ascetics and brahmins as the Zenith:
(i) By lovable deeds,
(ii) By lovable words,
(iii) By lovable thoughts,
(iv) By keeping open house to them,
(v) By supplying their material needs.
"The ascetics and brahmins thus ministered to as the Zenith by a householder show their compassion towards one in six ways:
(i) They restrain one from doing harm [unprofitable],
(ii) They persuade one to do good [profitable],
(iii) They are kind with a good heart,
(iv) They cause one to hear what has not been heard before,
(v) They clarify what one has already heard,
(vi) They point out the path to a heavenly state [rebirth].
"In these six ways do ascetics and brahmins show their compassion towards a householder who ministers to them as the Zenith. Thus is the Zenith covered by one and made safe and secure.” Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
Mother and father are the East,
Teachers are the South,
Spouse and children are the West,
Friends and associates are the North.
Servants and employees are the Nadir,
Ascetics and brahmins are the Zenith;
who is fit to lead the household life
should these six directions uphold.
Who is wise and virtuous,
gentle and keen-witted,
humble and amenable,
such a one to honor will attain.
Who is energetic and not indolent,
in misfortune unshaken,
flawless in manner and intelligent,
such a one to honor will attain.
Who is hospitable and friendly,
liberal and unselfish,
A guide, an instructor, a leader,
such a one to honor will attain.
Generosity, sweet speech,
Helpfulness to others,
Impartiality to all
as the case demands [The Four Bases of Popularity].
These four winning ways make the world go round,
as the axle in a moving car.
If these in the world exist not,
neither mother nor father will receive
Respect and honor from their children.
Since these four winning ways
the wise approve and praise in every way,
to eminence they attain,
and praise themselves they rightly gain.
When the Buddha had spoken thus, Sigala, the young householder, said as follows:
"Excellent, Venerable Sir, excellent! Venerable Sir, it is as if someone were to set upright that which had been overturned, or were to reveal that which was hidden, or were to point out the way to one who had gone astray, or were to hold up a lamp in the darkness, so that those with eyes might see. Even so, has the noble doctrine been explained in various ways by the Exalted One.
"Venerable sir, I go for guidance [sarana] to the Buddha, the Dharma, and the Sangha. May the Enlightened One remember me as a lay follower, as one who has gone for guidance from this day forward."
NOTES
Kamma-kilesa, literally, "actions (karma) of defilement."
These are the four agati, "unwholesome courses of action": chanda (desire), dosa (aversion), moha (delusion), bhaya (fear).
Crimes committed by others.
A kind of amusement.
The Pali original has here "six causes" because two compound words and one double-term phrase are counted as units.
Dhammapada V. 49: "As a bee, without harming the flower, its color, or scent, flies away, collecting only the nectar..." This portion includes what is spent on good works [merit]: gifts to monastics, charity, etc. "The symbolism is deliberately chosen: As the day [begins] in the East, so life begins with parents' care; teacher's fees and the South are the same word: dakkhina; domestic cares follow when the youth becomes man, as the West holds the later daylight; North is 'beyond' (uttara), so by help of friends, etc., he gets beyond troubles" (Rhys Davids).
This is a sacred custom of the Aryans (Nobles), who never forgot the departe. This tradition is still faithfully observed by Buddhists in Sri Lanka, who make ceremonial offerings of alms to the monastics on the eighth day, in the third month, and on each anniversary of the demise of the parents to benefit them in the beyond [if they should approve of the offering thus made and thereby make good mental karma by rejoicing in it being done]. The merit (punna) of these skillful actions is offered to the departed after such a ceremony. Moreover, after every punna-kamma (meritorious deed), a Buddhist never fails to think of one's parents and share that merit. Far from losing anything in the process, one gains exponentially by doing so. Such is the loyalty and the gratitude shown to parents as advised by the Buddha. [servants, visitors, guests, friends] literally, "the folk around" (parijana).
