A nation of 14 million people, of whom 95 percent are Buddhist, Cambodians should be perfect actors for change. Their Lord Buddha preached, "To be idle is a short road to death and to be diligent is a way of life." He counseled men to be activists and "actionists." Do Cambodians who talk Buddha's talk, also walk his talk? As Buddha asked: "What good will do if you do not act upon them?"
Op-Ed: Sophan Seng AHRC-ETC-057-2011
December 15, 2011
An article by Dr. Gaffar Peang-Meth published by the Asian Human Rights Commission
CAMBODIA: The people must no longer wait for Preah Batr Dhammik to come to their rescue
Dr. Gaffar Peang-Meth
The end of 2011 is filled with less than happy news on Cambodia and her people that dampens the holiday mood. On the first of December, Radio Free Asia presented a somber broadcast on the culture of corruption permeating Khmer youth, starting with kindergarten children, the teaching corps, and moving up to education officials in government. Allegations of corruption at this foundational level do not bode well for Cambodia's future.
The report on corruption by RFA's Keo Pich Meta began with an illustrative Khmer saying "Tumpaeng snorng russei," which refers to bamboo shoots that will grow and replace aging bamboo trees. Bamboo shoots are the nation's future pillars. The saying counsels children to go to school, study hard, become educated, to help build a prosperous country.
RFA's report describes unspecified numbers of Khmer children and youth, the bamboo shoots, who are unlikely to grow up to become strong future pillars of a broadly prosperous society. They have fallen prey to societal ills, drugs, laziness, a lack of desire to learn, an avoidance of schooling, among other things. Of course there are children and youth going to school, the report says, but in the course of their schooling it has become customary to bribe teachers for better grades so students can move to the next level.
Having learned a culture of corruption at such a young age, these small bamboo shoots will probably carry the culture of societal ills with them as they grow.
Numbing the spirit, hurting the dignity
Neither was the news from Cambodia in November encouraging to those who advocate for Cambodians' civil rights. In late November, the small community of people of Boeung Kak Lake – those left from the original 4,000-plus residents who were victims of forced eviction – took to the streets to protest against the real estate firm Shukaku Inc., owned by ruling Cambodian People's Party Senator Lao Meng Khin. The people of Boeung Kak Lake were holding on desperately to the 12.44 hectares of land that remains after the lake and adjacent 120 hectares were co-opted by the government and leased for 99 years to Shukaku for development.
News accounts and photos of the encounter are available on the Internet. Khmer women linked arms to protest injustice. Police wielding riot shields closed in on them. Women were knocked to the ground. A woman protester cut her wrist. Some women removed items of clothing and used them to hit at police. Some women protesters were arrested and taken away. A week earlier, a 33-year-old mother of 2 had jumped off the Japanese Friendship Bridge to her death: What is life when one's home and land are taken away?
Around the same time, Amnesty International released "Eviction and Resistance in Cambodia," a publication in which four Cambodian women tell stories of their struggle and hardships endured during their fight against forced removal from their homes and land. One woman of the indigenous Kuy minority tells how she leads her community to protect the land, the natural resources, and the Prey Lang forest, where the Kuy have lived for generations. The stories and the photos in Amnesty International's report are compelling. These are reinforced by the growing number of videos available on You Tube that document contemporary events in Cambodia.
Readers should log on to see "Life in a Cambodian rubbish dump," an Online posting by Australian Broadcasting Corporation's Amy Simmons, of photos by Spanish photojournalist Omar Havana. Havana spent seven months secretly documenting the lives of a Cambodian community of about 500 people who "live – or survive – in a rubbish dump" about 30 kilometers from the world-renowned Angkor Wat Temple (located some 5.5 kms north of Siem Reap city, where a hotel room can cost more than $1,500 a night).
In Havana's words, "What I saw (at the dump) was from another world." "Most of the little children are aged between three and 15 and they are always smiling – that was what shocked me." Havana quoted a little boy: "I smile all the time, I'm lucky. Today I'm going to eat this (bag of blood) and tomorrow I will see the sun again."
I felt numb reading the text and indignant at the poverty depicted in Havana's photos. Affected in spirit and in heart, I am haunted by American civil rights icon Martin Luther King, Jr.'s observation that "Our lives begin to end the day we become silent about things that matter."
So I grouped some photos available in the public domain of Cambodian citizens' human rights protests, made a video title "Tor Sou! – Struggle!," and put it on YouTube, accompanied by Cambodian Messenger Band's Khmer song, "Land and Life." I wrote a short note to Khmers asking that they do something to help their countrymen, the poor and marginalized; to non-Khmers, I pleaded they not forget those shown in the photos.
It was not the kind of end-of-the-year message I had in mind.
Incredibly, this video on forced eviction elicited instead some anonymous comments, both supporting and decrying the Vietnamese presence in Cambodia. Whatever happened to critical thinking that requires one to stay with the topic and ask only relevant, necessary and indispensable questions on the issue at hand?
Hurting the brain
If the images of a government orchestrating brutalities against its citizens were not dispiriting enough, Hun Sen also managed to assault those who appeal to a thoughtful audience. In public remarks, Hun Sen lambasted reporters from Radio Free Asia for their coverage of his wife and followed up with personal attacks on broadcasters from the Voice of America and Radio Free Asia for coverage he deemed critical of his government. Earlier, he threatened: "Close the door, beat the dog!"
While some expatriates exclaim that a prime minister should not lose his temper and scream at reporters like that, I was considering if there is any difference between the behavior of former Khmer Rouge commander Hun Sen's behavior, and his former boss, Pol Pot's demand for unquestioned uniformity backed by the slogan, "No gain to keep (a person), no loss to waste (a person)".
In addition to the demoralizing news described above, Cambodia Daily reported on a finding by the UK-based Maplecroft Deforestation Index 2012, categorizing Cambodia as at "extreme risk" as "1.4 million hectares" of forest have been lost over the last decade from illegal and uncontrolled logging, large scale agro-industrial development, and weak governance. Some 60 percent of the forests "richest in biodiversity" have been lost. Cambodia ranks 9th worst for deforestation among 180 countries.
Maplecroft's analyst Granziera singled out China as "driving forest loss in Cambodia through illegal timber" collection. The Daily reported deforestation surging to new heights last year, and that rights groups alleged "land concessions have topped 2 million hectares."
Still last month, the Berlin-based Transparency International, engaged in the fight against corruption, released its Index (based on such factors as bribery of public officials, kickbacks in public procurement, embezzlement of public funds, and effectiveness of anti-corruption efforts), ranking Cambodia 164th (out of 183 countries) – a fall from 154th last year – with unchecked graft. Cambodia scored only 2.1 points on a 10 point scale, with 10 points indicating a corruption-free government.
Also, the Khmer Rouge Tribunal's saga continues. The KRT was meant to try people responsible for deaths of 1.7 to 2.5 million people during the rule of the Khmer Rouge, provide justice and closure for victims and their families. But it has become a show trial that ultimately will not achieve the stated aims.
Cambodians say "Chheu kbal," or "headache." It's no secret that I am one of many countrymen who seek change to the status quo.
Regime change
Lord Gautama Buddha taught 2,500 years ago that "Nothing is permanent," that "Everything changes." Humans are not the children of inevitable karma: "I do believe in a fate that falls on (humans) unless they act," Buddha said. Action, on the other hand, will result in an altered outcome. Buddha said, "I never see what has been done; I only see what remains to be done." Thus, if we don't do anything our lot would not change; no one is responsible for our fate but ourselves. We are what we think, Buddha said, and we make the world with our thoughts.
A nation of 14 million people, of whom 95 percent are Buddhist, Cambodians should be perfect actors for change. Their Lord Buddha preached, "To be idle is a short road to death and to be diligent is a way of life." He counseled men to be activists and "actionists." Do Cambodians who talk Buddha's talk, also walk his talk? As Buddha asked: "What good will do if you do not act upon them?"
Change is what Cambodians in general say they want in Cambodia. Opposition parties and opponents to Hun Sen and the ruling party want regime change.
Understandable, but how?
On Nov. 25, self-exiled opposition leader Sam Rainsy declared on the Voice of America's "Hello VOA" program, that he has "no more trust" in the Hun Sen regime, and called for "regime change": Cambodians must break off and liberate themselves from the corrupt regime that sells land and natural resources to foreign companies, gives away national territory, and now engages the people in billions of dollars of public debt that no government can pay back.
The Daily reported a Finance Ministry statement released on Nov. 7 saying by late 2010, Cambodia owed foreign countries and development partners a debt of "$3.3 billion, or 29 percent of GDP" – whereas Hun Sen claimed the debt totaled "only $2 billion"; the National Bank said the debt is $5.4 billion of which $2.5 billion was borrowed from foreign countries; while CPP legislator Cheam Yeap said the debt stood at $7 billion or 63 percent of gross domestic product. Take your pick!
On Nov. 21, three Sam Rainsy Party lawmakers resigned from the National Assembly. The purpose was to render the assembly "unconstitutional," hence, any law it enacts is not valid. Article 76 of the Constitution stipulates the National Assembly "consists of at least 120 members." Rainsy says, with three SRP members resigning, the assembly does not have 120 members, hence, it is not constitutional.
On the day Rainsy spoke of regime change from Paris, 22 SRP members and 3 members of the Human Rights Party boycotted the assembly's deliberation on the 2012 national budget law. The idea was to invalidate the law that allocates $2.7 billion in public expenditure and allows the regime to incur $1.1 billion in foreign debt through concessional loans.
But the CPP-controlled assembly met and voted 86 to 0 to pass the national budget law after only three hours of deliberation. No opposition member was present to challenge it.
The Lotus Revolutionists
The Khmer Lotus Revolutionists have attempted to group Cambodians of all political-ideological tendencies into a movement to pursue three goals: 1) to liberate Cambodia from the Vietnamese colonization; 2) to liberate the Khmer people from the dictatorship of royalists-Communist Khmer Rouge-CPP/Hun Sen "puppet of Vietnam"; and 3) eventually, to build a free, independent, democratic regime based on human rights and free choice.
The Lotus Revolution members call for a boycott of Cambodia's elections – which they charge are "rigged, manipulated, under threats and intimidation, therefore, unfair and nonfree " that only serve to "perpetuate" Vietnamization and dictatorship over the Motherland. They declare it Cambodians' "sacred duty" "not to go vote, not to register as candidates." Without effective implementation of the 1991 Paris Peace Accords and the 1993 Constitution of Cambodia, the "end justifies the means (as a last resort!)" to attain their goals, they say.
Some Cambodians speak
One year ago I wrote in this space about Makara, a graduate in English literature from the Royal University of Phnom Penh, who accused Hun Sen of being "a thorn, the source of the country's many problems," but asserted "not everyone" in the current regime or in the opposition is "all virtuous" or "all evil"; that Cambodia has "good people … but we have a powerful, selfish, greedy, family-ism (sic) leader."
Makara, who gave me permission to quote him in my article, said the democrats can be an alternative to Hun Sen and cronies; that democratic values and free expression are solid essential elements of durable stability and order; and that there's no alternative to a good education for all Cambodians. He saw opposition leader Sam Rainsy as "smart and clever … but a bit cowardly to face Hun Sen." Rainsy "doesn't need to dare to walk to prison," said Makara, "but who cares for a leader speaking from abroad?"
Those were his words in 2010. Last Monday, a clearly more discouraged Makara wrote: "I have no hope for Cambodia's prosperity, nor for the future of poor Cambodians. The (economic) development is only for Chinese and Vietnamese companies, and for the Vietnamese living in Cambodia."
And there is Sambath, a young political science graduate from a foreign university who returned to Cambodia, about whom I have previously written. He said last week that as long as the current "violent" government continues its "activities disastrous to the nation, change will occur unavoidably."
Sambath's words echoed Khmer senior citizen, Lokta Mek So, who also said last week: "Distressful atmosphere is on the rise, so is the repression. If both continue, there will be a collision in few more years." But Sambath thinks in terms of "the next decade."
Even as a student, Sambath has been a strong advocate for political socialization and political acculturation as necessary catalysts for political change. He sees that the absence of "independent, critical thought" among youths and cadres of opposition parties makes the opposition's failure inevitable. "They talked and discussed in the same way I have heard their political leaders or bosses have done. They colored others in the same manner too. Sambath found the youths and cadres of the CPP to be aggressive and disciplined.
He posited that change cannot occur "now" not because the CPP is strong, but rather because the "opposition parties are hopeless," preoccupied with "dividing villagers" for votes in the elections. Then Sambath offered an opinion he had not shared in the past. He said his generation of younger people has grown "fearless" of the authorities, and "more self-confident," while Cambodians in their mid-50s and older, who have experienced social and political turmoil and war, are "too fearful" of the government, and have not been forthcoming and helpful to the younger generation.
Sambath says Hun Sen has exploited the situation psychologically, making threats of social and political unrest and war if the CPP is not in power. The logic seems to be that a weak government will be torn by internal divisions and unrest. With the CPP in power, however, there is no need to fear unrest because the government is too powerful to be challenged.
Last week, Sambath confided: "We (my peer group and all my friends) have concluded our primary objective is to raise political and social awareness among Cambodian youths through a ‘youth-educate-youth' program." He explains that the better informed will guide the less-informed to understand their "important roles" in society.
Recall Teveakor, who was introduced in my last column. He and Lokta Mek So and Sambath do not know one another. Teveakor, a homegrown activist, also believes change is inevitable, but several "most important" things need to be developed: An effective system/method of work requiring a "new thinking," "the right people" with leadership skills, a more politically aware citizenry. Not unlike Sambath or Lokta Mek So, Teveakor sees the current regime as weak, with Hun Sen the only person holding the CPP together; but regime opponents are in disarray and tend to act "without vision, plan, strategy," and are selfish, opportunistic exploiters who can be bought.
Teveakor believes that a good education and a more effective political socialization of Cambodians are the best way to bring durable change to the country, and the older generation must pass general knowledge to the younger generation and help develop more leaders.
Though he mocked Cambodians' inclination to pray for an imaginary Cambodian messiah, the mystical Preah Batr Thoarmmoek (Preah Batr Dhammik) to come to their rescue, Teveakor lamented Cambodians have no leaders such as Mahatma Gandhi or Martin Luther King, Jr.
A monk named Monychenda
Recently, an e-mail from a former Buddhist monk, Bikhu Monychenda, arrived in my box. I was happy to be reconnected with him. In 1981-1982 he traveled along the Khmer-Thai border, where we met. He was in his yellow robe traveling Lord Buddha's path, and I was in the Khmer Resistance traveling a different road.
The Bikhu left the monkhood and earned a master's degree in public administration from Harvard University in 1998, but has remained a "passionate Buddhist scholar writing many books and papers relating to Buddhist values," wrote an interviewer in 2008.
Monychenda's "In Search of the Dhammika Ruler" (2008) discussed Cambodia's declining "moral order." Fascinating was Monychenda's analysis from a Buddhist scholar's standpoint of what has caused Cambodians such "great suffering."
In his book (in Khmer), "Preah Batr Dhammik" or the "Just Ruler," (1991) Monychenda examined how Cambodia's rulers' failure to follow Buddha's advice (to practice the "12 duties of the great ruler"), the Buddhist monks' failure to provide adequate teaching on the dhamma (the way of life), and Cambodians' inability to understand and identify Preah Batr Dhammik, as being causes for Cambodians' suffering.
Monychenda argues that Preah Batr Dhammik is just a "title" for one who upholds Buddha's "tenfold virtues" – charity, morality, self-sacrifice, honesty, kindness, self-control, non-anger, non-violence, tolerance, conformity to the Law. As such, not just the king or ruler, but any person "can and should be" Preah Batr Dhammik in contemporary Cambodia.
"I therefore propose that Cambodians begin to actively cultivate a new Preah Batr Dhammik instead of passively waiting for Preah Batr Dhammik to appear. It is time that we start to save ourselves before a Preah Batr Dhammik arrives to perform his task."
In other words, Monychenda says, wait no longer. Each Khmer can start to develop and apply the Buddhist self-help concept – first you help yourself. I shall return to Bikhu Monychenda later in my writing.
As 2012 dawns, there are small but hopeful signs that a growing number of Cambodians – young people and scholars among them – who understand the need for Cambodians to shed their cultural tendency to be dependent and submissive and replace that with a more affirming cultural value to act on behalf of oneself and one's community as Lord Buddha has encouraged.
-----------
The views shared in this article do not necessarily reflect those of the AHRC, and the AHRC takes no responsibility for them.
# # #
About AHRC: The Asian Human Rights Commission is a regional non-governmental organisation that monitors human rights in Asia, documents violations and advocates for justice and institutional reform to ensure the protection and promotion of these rights. The Hong Kong-based group was founded in 1984.
Dear friends,
ReplyDeleteActually there are maybe 2 or 3% (if there are many) who follow the teachings of the Buddha in Cambodia.
It seams like people fear to speak about virtue and follow their heart even many are attached to sensuality and worldly gain.
The discipline (virtue) of a honest follower of Buddhism is very simple but I guess it's less known. Of cause people without virtue get easy angry if you tell them about virtue as they do not understand and fear to lose their short viewed pleasure.
Let me provide the
The Layperson's Code of Discipline
The Discourse to Sigala
Thus have I heard:
On one occasion the Exalted One 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, 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:
to be continue...
...continue:
ReplyDelete"Inasmuch, young householder, as the noble disciple (1) has eradicated the four vices in conduct,[1] (2) inasmuch as he commits no evil action in four ways, (3) inasmuch as he pursues not the six channels for dissipating wealth, he thus, avoiding these fourteen evil things, covers the six quarters, and enters the path leading to victory in both worlds: he is favored in this world and in the world beyond. Upon the dissolution of the body, after death, he is born in a happy heavenly realm.
(1) "What are the four vices in conduct that he has eradicated? The destruction of life, householder, is a vice and so are stealing, sexual misconduct, and lying. These are the four vices that he has eradicated."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
Killing, stealing, lying and adultery, These four evils the wise never praise.
(2) "In which four ways does one commit no evil action? Led by desire does one commit evil. Led by anger does one commit evil. Led by ignorance does one commit evil. Led by fear does one commit evil.[2]
"But inasmuch as the noble disciple is not led by desire, anger, ignorance, and fear, he commits no evil."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
Whoever through desire, hate or fear, Or ignorance should transgress the Dhamma, All his glory fades away Like the moon during the waning half. Whoever through desire, hate or fear, Or ignorance never transgresses the Dhamma, All his glory ever increases Like the moon during the waxing half.
to be continue...
...continue:
ReplyDelete(3) "What are the six channels for dissipating wealth which he does not pursue?
(a) "indulgence in intoxicants which cause infatuation and heedlessness;
(b) sauntering in streets at unseemly hours;
(c) frequenting theatrical shows;
(d) indulgence in gambling which causes heedlessness;
(e) association with evil companions;
(f) the habit of idleness.
(a) "There are, young householder, these six evil consequences in indulging in intoxicants which cause infatuation and heedlessness:
(i) loss of wealth,
(ii) increase of quarrels,
(iii) susceptibility to disease,
(iv) earning an evil reputation,
(v) shameless exposure of body,
(vi) weakening of intellect.
(b) "There are, young householder, these six evil consequences in sauntering in streets at unseemly hours:
(i) he himself is unprotected and unguarded,
(ii) his wife and children are unprotected and unguarded,
(iii) his property is unprotected and unguarded,
(iv) he is suspected of evil deeds,[3]
(v) he is subject to false rumours,
(vi) he meets with many troubles.
(c) "There are, young householder, these six evil consequences in frequenting theatrical shows. He is ever thinking:
(i) where is there dancing?
(ii) where is there singing?
(iii) where is there music?
(iv) where is there recitation?
(v) where is there playing with cymbals?
(vi) where is there pot-blowing?[4]
(d) "There are, young householder, these six evil consequences in indulging in gambling:
(i) the winner begets hate,
(ii) the loser grieves for lost wealth,
(iii) loss of wealth,
(iv) his word is not relied upon in a court of law,
(v) he is despised by his friends and associates,
(vi) he is not sought after for matrimony; for people would say he is a gambler and is not fit to look after a wife.
(e) "There are, young householder, these six evil consequences in associating with evil companions, namely: any gambler, any libertine, any drunkard, any swindler, any cheat, any rowdy is his friend and companion.
(f) "There are, young householder, these six evil consequences in being addicted to idleness:
"He does no work, saying:
(i) that it is extremely cold,
(ii) that it is extremely hot,
(iii) that it is too late in the evening,
(iv) that it is too early in the morning,
(v) that he is extremely hungry,
(vi) that he is too full.
"Living in this way, he leaves many duties undone, new wealth he does not get, and wealth he has acquired dwindles away."
to be continue...
...continue:
ReplyDeleteThus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
"One is a bottle friend; one says, 'friend, friend' only to one's face; one is a friend and an associate only when it is advantageous.
"Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice — these six causes ruin a man.
"The man who has evil comrades and friends is given to evil ways, to ruin does he fall in both worlds — here and the next.
"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice — these nine[5] causes ruin a man.
"Who plays with dice and drinks intoxicants, goes to women who are dear unto others as their own lives, associates with the mean and not with elders — he declines just as the moon during the waning half.
"Who is drunk, poor, destitute, still thirsty whilst drinking, frequents the bars, sinks in debt as a stone in water, swiftly brings disrepute to his 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 says it is too hot, too cold, too late, and leaves things undone, the opportunities for good go past such men.
"But he who does not regard cold or heat any more than a blade of grass and who does his duties manfully, does not fall away from happiness."
to be continue...
continue:
ReplyDelete"These four, young householder, should be understood as foes in the guise of friends:
(1) he who appropriates a friend's possessions,
(2) he who renders lip-service,
(3) he who flatters,
(4) he 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) he appropriates his friend's wealth,
(ii) he gives little and asks much,
(iii) he does his duty out of fear,
(iv) he associates for his 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) he makes friendly profession as regards the past,
(ii) he makes friendly profession as regards the future,
(iii) he tries to gain one's favor by empty words,
(iv) when opportunity for service has arisen, he expresses his inability.
(3) "In four ways, young householder, should one who flatters be understood as a foe in the guise of a friend:
(i) he approves of his friend's evil deeds,
(ii) he disapproves his friend's good deeds,
(iii) he praises him in his presence,
(iv) he speaks ill of him in his absence.
(4) "In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend:
(i) he is a companion in indulging in intoxicants that cause infatuation and heedlessness,
(ii) he is a companion in sauntering in streets at unseemly hours,
(iii) he is a companion in frequenting theatrical shows,
(iv) he 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 appropriates, the friend who renders lip-service, the friend that flatters, the friend who brings ruin, these four as enemies the wise behold, avoid them from afar as paths of peril.
"These four, young householder, should be understood as warm-hearted friends:
(1) he who is a helpmate,
(2) he who is the same in happiness and sorrow,
(3) he who gives good counsel,
(4) he who sympathises.
(1) "In four ways, young householder, should a helpmate be understood as a warm-hearted friend:
(i) he guards the heedless,
(ii) he protects the wealth of the heedless,
(iii) he becomes a refuge when you are in danger,
(iv) when there are commitments he provides you with double the supply needed.
(2) "In four ways, young householder, should one who is the same in happiness and sorrow be understood as a warm-hearted friend:
(i) he reveals his secrets,
(ii) he conceals one's own secrets,
(iii) in misfortune he does not forsake one,
(iv) his life even he sacrifices for one's sake.
to be continue...
continue:
ReplyDelete(3) "In four ways, young householder, should one who gives good counsel be understood as a warm-hearted friend:
(i) he restrains one from doing evil,
(ii) he encourages one to do good,
(iii) he informs one of what is unknown to oneself,
(iv) he points out the path to heaven.
(4) "In four ways, young householder, should one who sympathises be understood as a warm-hearted friend:
(i) he does not rejoice in one's misfortune,
(ii) he rejoices in one's prosperity,
(iii) he restrains others speaking ill of oneself,
(iv) he praises those who speak well of oneself."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
The friend who is a helpmate, the friend in happiness and woe, the friend who gives good counsel, the friend who sympathises too — these four as friends the wise behold and cherish them devotedly as does a mother her own child. The wise and virtuous shine like a blazing fire. He who acquires his wealth in harmless ways like to a bee that honey gathers,[6] riches mount up for him like ant hill's rapid growth. With wealth acquired this way, a layman fit for household life, in portions four divides his wealth: thus will he friendship win. One portion for his wants he uses,[7] two portions on his business spends, the fourth for times of need he keeps.
to be continue...
...continue:
ReplyDelete"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, wife and children as the West, friends and associates as the North, servants and employees as the Nadir, ascetics and brahmans as the Zenith.[8]
"In five ways, young householder, a child should minister to his 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 evil, (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 from the seat in salutation, (ii) by attending on him, (iii) by eagerness to learn, (iv) by personal service, (v) by respectful attention while receiving instructions.
"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 friends 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 wife as the West be ministered to by a husband:
(i) by being courteous to her, (ii) by not despising her, (iii) by being faithful to her, (iv) by handing over authority to her, (v) by providing her with adornments.
"The wife thus ministered to as the West by her husband shows her compassion to her husband in five ways:
(i) she performs her duties well, (ii) she is hospitable to relations and attendants[10] (iii) she is faithful, (iv) she protects what he brings, (v) she is skilled and industrious in discharging her duties.
"In these five ways does the wife show her compassion to her husband who ministers to her as the West. Thus is the West covered by him and made safe and secure.
to be continue...
...continue:
ReplyDelete"In five ways, young householder, should a clansman minister to his friends and associates as the North:
(i) by liberality, (ii) by courteous speech, (iii) by being helpful, (iv) by being impartial, (v) by sincerity.
"The friends and associates thus ministered to as the North by a clansman show compassion to him in five ways:
(i) they protect him when he is heedless, (ii) they protect his property when he is heedless, (iii) they become a refuge when he is in danger, (iv) they do not forsake him in his troubles, (v) they show consideration for his family.
"The friends and associates thus ministered to as the North by a clansman show their compassion towards him in these five ways. Thus is the North covered by him and made safe and secure.
"In five ways should a master minister to his servants and employees as the Nadir:
(i) by assigning them work according to their ability, (ii) by supplying them with food and with wages, (iii) by tending them in sickness, (iv) by sharing with them any delicacies, (v) by granting them leave at times.
"The servants and employees thus ministered to as the Nadir by their master show their compassion to him in five ways:
(i) they rise before him, (ii) they go to sleep after him, (iii) they take only what is given, (iv) they perform their duties well, (v) they uphold his good name and fame.
"The servants and employees thus ministered to as the Nadir show their compassion towards him in these five ways. Thus is the Nadir covered by him and made safe and secure.
"In five ways, young householder, should a householder minister to ascetics and brahmans 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 brahmans thus ministered to as the Zenith by a householder show their compassion towards him in six ways:
(i) they restrain him from evil, (ii) they persuade him to do good, (iii) they love him with a kind heart, (iv) they make him hear what he has not heard, (v) they clarify what he has already heard, (vi) they point out the path to a heavenly state.
"In these six ways do ascetics and brahmans show their compassion towards a householder who ministers to them as the Zenith. Thus is the Zenith covered by him and made safe and secure." Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
to be continue...
...continue:
ReplyDeleteThe mother and father are the East,
The Teachers are the South,
Wife and Children are the West,
The friends and associates are the North.
Servants and employees are the Nadir,
The ascetics and brahmans are the Zenith;
Who is fit to lead the household life,
These six quarters he should salute.
Who is wise and virtuous,
Gentle and keen-witted,
Humble and amenable,
Such a one to honor may attain.
Who is energetic and not indolent,
In misfortune unshaken,
Flawless in manner and intelligent,
Such a one to honor may attain.
Who is hospitable, and friendly,
Liberal and unselfish,
A guide, an instructor, a leader,
Such a one to honor may attain.
Generosity, sweet speech,
Helpfulness to others,
Impartiality to all,
As the case demands.
These four winning ways make the world go round,
As the linchpin 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 appraise in every way,
To eminence they attain,
And praise they rightly gain.
When the Exalted One had spoken thus, Sigala, the young householder, said as follows:
"Excellent, Lord, excellent! It is as if, Lord, a man were to set upright that which was 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 a lamp amidst the darkness, so that those who have eyes may see. Even so, has the doctrine been explained in various ways by the Exalted One.
"I take refuge, Lord, in the Buddha, the Dhamma, and the Sangha. May the Exalted One receive me as a lay follower; as one who has taken refuge from this very day to life's end."
from Sigalovada Sutta: The Discourse to Sigala
A version of in Khmer language you can find here: The Discourse to Sigala - taken from the Khmer Pali Canon
_()_
with metta
Hanzze
Dear Hanzze;
ReplyDeleteIt's worthy to read all the articles you have copied and pasted.
Dithi-dhamma-kattha-prayojana or the reality for the true Dhamma for householders, Buddha worldly advised his disciples to:
- Right livelihood by put effort in looking for wealth
- Put effort to guard and use the wealth wisely
- Association with good friends
- and make living in a modest way.
Finally, Buddha advised his disciple to lead a life with "heedfullness" not "heedlessness".
This is compared like be "vigilant" or "actionist".
Dhammaduta
Dear Dhammaduta,
ReplyDeleteactually Dhamma is an individual practice, normal activism has the attitude to direct "good and bad" outside and judge others.
If you don't understand that Dhamma is something very individual, you would never start to change your self but struggling endless with the outside and actually make it only more worse.
Its the attribute of politicians to talk to judge and being a worse person by one self, seeking to keep an image alive.
There is also no advice that one should seek for wealth to join right livelihood. Right livelihood and wealth are two things which for sure could be also at the same time. Maybe this Sutta explains a little what is meant by
Benefits to be Obtained (from Wealth)
Then Anathapindika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: "There are these five benefits that can be obtained from wealth. Which five?
"There is the case where the disciple of the noble ones — using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained — provides himself with pleasure & satisfaction, and maintains that pleasure rightly. He provides his mother & father with pleasure & satisfaction, and maintains that pleasure rightly. He provides his children, his wife, his slaves, servants, & assistants with pleasure & satisfaction, and maintains that pleasure rightly. This is the first benefit that can be obtained from wealth.
"Furthermore, the disciple of the noble ones — using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained — provides his friends & associates with pleasure & satisfaction, and maintains that pleasure rightly. This is the second benefit that can be obtained from wealth.
"Furthermore, the disciple of the noble ones — using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained — wards off from calamities coming from fire, flood, kings, thieves, or hateful heirs, and keeps himself safe. This is the third benefit that can be obtained from wealth.
"Furthermore, the disciple of the noble ones — using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained — performs the five oblations: to relatives, guests, the dead, kings, & devas. This is the fourth benefit that can be obtained from wealth.
to be continue...
...continue:
ReplyDelete"Furthermore, the disciple of the noble ones — using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained — institutes offerings of supreme aim, heavenly, resulting in happiness, leading to heaven, given to priests & contemplatives who abstain from intoxication & heedlessness, who endure all things with patience & humility, each taming himself, each restraining himself, each taking himself to Unbinding. This is the fifth benefit that can be obtained from wealth.
"If it so happens that, when a disciple of the noble ones obtains these five benefits from wealth, his wealth goes to depletion, the thought occurs to him, 'Even though my wealth has gone to depletion, I have obtained the five benefits that can be obtained from wealth,' and he feels no remorse. If it so happens that, when a disciple of the noble ones obtains these five benefits from wealth, his wealth increases, the thought occurs to him, 'I have obtained the five benefits that can be obtained from wealth, and my wealth has increased,' and he feels no remorse. So he feels no remorse in either case."
'My wealth has been enjoyed,
my dependents supported,
protected from calamities by me.
I have given supreme offerings
& performed the five oblations.
I have provided for the virtuous,
the restrained,
followers of the holy life.
For whatever aim a wise householder would desire wealth,
that aim I have attained.
I have done what will not lead to future distress.'
When this is recollected by a mortal,
a person established in the Dhamma of the Noble Ones,
he is praised in this life and,
after death, rejoices in heaven.
Its very important to put aside ones ideas and listen (read) carefully!
_()_
with metta
Hanzze