CHAPTER 2

THE CHARACTERISTICS OF A GOOD FAITHFUL LAY DEVOTEE

WHO TAKES REFUGE IN THE BUDDHA, THE LAW AND THE ORDER
1 An Annotated B!e" A##o$nt o" t%e D!&#o$&e& !n t%e 'oa(!t) Se#t!on o" t%e
S$tta&an*a%a
The second section of the Suttasangaha is the Morality Section (sila-katha), in
which morality or sila means restraint from evil speech or bodily actions.
1
This morality
is of two inds, morality consisting in performance (caritta-sila) and morality
consisting in avoidance (varitta-sila). Si! discourses are given in the Morality Section
of the Suttasangaha, namely Mahanama"sutta, #pasaacandala"sutta, #pasaaratana"
sutta, $ini%%a"sutta, $isauposatha"sutta, and Singalovada"sutta. The first five discourses
are concerned with morality consisting in avoidance while the last discourse is concerned
with morality consisting in performance. &n all these discourses, one can find the
characteristics of a good lay follower including both the moral rules which the 'uddha
has ordained to be followed and those which the 'uddha has re%ected as to be avoided.
1+1 T%e 'a%ana,a S$tta
2
The 'uddha taught the Mahanama Sutta to a man by the name of Mahanama. &n
this discourse, the 'uddha gave the characteristics of a good lay devotee or upasaka(. )n
upasa needs to be filled with (1) virtues, (*) observance of the +ive ,recepts, (-) faith,
(.) liberality and (/) wisdom.
-

(1) )n upasaa( is so called because he taes refuge in the Triple 0ems, namely the
'uddha, the 1hamma and the Sangha.
(*) This upasaa( observes the +ive ,recepts. 2e abstains from illing any living being,
stealing anything that is not given, se!ual misconduct, false speech and into!icants. 2is
virtue is pure because he observes these +ive ,recepts.
1
$is.&.3
*
S.&&&.-..
-
S.&&&.-..
1
(-) )s one who has taen refuge in the Triple 0ems, an upasaa( has faith in the
attributes of them. 2e believes in the attributes of the 'uddha
.
which are as follows4
the 'uddha is nown as Araha because 2e has destroyed all the defilements,
2e is nown as Sammasambuddha because 2e has fully reali5ed all the +ive
6ogni5ables
/
,
2e is nown as Vijjasaranasampanna because 2e is endowed with the Threefold
7nowledge
8
, the 9ightfold 7nowledge
:
, and the +ifteen"fold 6onduct
3
,
2e is nown as Sugata because 2e speas only what is true and beneficial,
2e is nown as Lokavidu because 2e nows all the ;orlds,
<

2e is nown as Anuttaro-purisadamma-sarathi because 2e is the incomparable
charioteer who is adept in taming those who deserve to be tamed,
2e is nown as Sattha-devamanussanam because 2e is the guiding teacher of all
devas and men,
2e is nown as Buddho because 2e is the 9nligtened =ne, and
2e is nown as Bhagava because 2e is endowed with the Si! 0lories
1>
.
(.) )s one who has taen refuge in the Triple 0ems, an upasaka is free of attachment to
the society which he belongs to. Thus, he is free from stinginess and envy. 2e often gives
his things away without clinging to them. 2e taes to acts of charity. 2e is much pleased
in giving, and sharing his property with other people. Such an upasaka is filled with
liberality (caga).
.
&t is also suggested that the upasaa believes in the attributes of the ?aw and the =rder as well. This
suggestion can be easily inferred from the first characteristic. 'ut here by pointing out the most obvious
e!ample (vi5., the 'uddha) to cover all of the Triple 0ems, the author uses the method of padana (by
means of chiefs) and ukkathaniddesa (by showing the best).
/
6onditioned elements, disorders, manifestations, @ibbana, concepts. Vide Aesearcher(s 1ictionary of
6ategories */-"*/.
8
Aemembrance of +ormer Aebirths, the 1ivine 9ye and the 9!tinction of all 6aners. Vide M.&.*:"3
:
Aemembrance of +ormer Aebirths, the 1ivine 9ye, the 9!tinction of all 6aners, $ariety of Magical
,owers, the 1ivine 9ar, ,enetrating 7nowledge of Mind, ,ower of Spiritual 6reation, and &nsight
7nowledge. Vide &ti.*81, &ti.).*<8, Aesearcher(s 1ictionary of 6ategories //1
3
Moral Aestraint, ;atching over the Sense"1oors, Moderation in 9ating, ;aefulness, +aith, Moral
Shame, Moral 1read, 0reat ?earning, 9nergy, Mindfulness, ;isdom and the +our Bhanic States. Vide
Sn.).&.*>-, Aesearcher(s 1ictionary of 6ategories **:
<
S.&&&.-..
1>
?ordship, ?awfulness, +ame, Splendour, Kama and Payattha. Vide $in.).&.<8
*
(/) )s one who has taen refuge in the Triple 0ems, an upasaka has penetrating
nowledge of the natural phenomena.
11
Such an upaska is filled with wisdom
1*
, and
comes to be called ariyaupasaka or noble lay devotee, who taes refuge in the Triple
0ems in the supramunane sense. ;hen reborn, he is never converted into any other
faiths. 2e really follows the instruction of the 'uddha, the 1hamma and the
Sangha.
1-

&n essence, the Mahanama Sutta teaches the +our Cualities of Saints, namely
morality, faith, liberality and wisdom, so that lay devotees can fulfill these Dualities. Bust
saying & tae refuge in the 'uddha, the 1hamma and the Sangha( is not enough to
become a true lay devotee or upasaka in its true sense. Thus, every 'uddhist who wants
to be really 'uddhist should follow the instruction given in this discourse.
1+2 T%e U-a&a.a Canda(a S$tta
1/
The discourse teaches that a lay follower who is endowed with five filthy Dualities
is an outcast of a lay follower.
The 'uddha delivered this discourse to 2is bhihus while 2e was residing in the
Beta 0rove Monastery in Savatthi.
The five filthy Dualities of a lay follower are as follows4
1. 2e or she does not have faith (in the Triple 0ems).
*. 2e or she lacs virtues.
-. 2e or she believes in kotuhalamangala
!
.
.. 2e or she does not believe in the law of kamma (volitional action).
/. 2e or she searches for recipients of hisEher offerings outside the Teaching of the
'uddha and gives offerings there first.
9ndowed with these five filthy Dualities, a lay follower is an outcaste of a lay
follower, a stain of a lay follower, and a dreg of a lay follower.
11
&t refers to the nowledge of the phenomena of mind and matter. This nowledge can be obtained only
from the development of mindfulness and insight meditation, which in turn can be done in the Teaching of
'uddhas.
1*
S.&&&.-..
1-
Vide #pasaa"0on"Fi ()ttributes of a ?ay 1evotee) by the 2laing Mahasi Sayadaw, 1<3., Aangoon,
p..-
1.
).&&.131 (6andala"sutta)
1/
The belief that the sight (or hearing or feeling) of pleasant things in the morning is a blessing. Vide
#pasaa"0on"Fi p.1>>, ).).&&.8*
-
The 'uddha showed these five filthy Dualities to be avoided by a lay follower in
good standing.
1+0 T%e U-a&a.a Ratana S$tta
11
The discourse teaches that a lay follower who is endowed with five good Dualities
is a %ewel of a lay follower.
The 'uddha delivered this discourse to 2is bhihus while 2e was residing in the
Beta 0rove Monastery in Savatthi.
The five good Dualities of a lay follower are as follows4
1. 2e or she has faith (in the Triple 0ems).
1:

*. 2e or she is virtuous.
13

-. 2e or she does not believe in kotuhalamangala.
.. 2e or she believes in the law of kamma (volitional action).
/. 2e or she does not search for recipients of hisEher offerings outside the Teaching
of the 'uddha and gives offerings only inside it.
9ndowed with these five good Dualities, a lay follower is a %ewel of a lay follower,
a paduma lotus of a lay follower, and a pudarika lotus of a lay follower.
1<

The 'uddha showed these five good Dualities to be followed by a lay follower in
good standing.
1+/ T%e V!n!22a S$tta
23

The discourse is about the five inds of business that a good lay devotee should
not be involved.
The 'uddha taught this $ini%%a Sutta to bhihus at the Beta 0rove Monastery.
The five inds of business
*1
that a good lay devotee should not be involved are4
1. trading in weapons
*. trading in humans
-. trading in meat
18
).&&.131 (The second paragraph in the 6andala"sutta)
1:
Vide Mahanama"sutta
13
Vide Mahanama"sutta
1<
).).&&.8*
*>
$ani%%a Sutta ().&&.13-)
*1
).&&.13-
.
.. trading in into!icants
/. trading in poisons
) good lay devotee should neither engage himself in these five inds of business
nor urge other people to do them.
**

) good lay devotee must carefully observe the +ive ,recepts every day. The +ive
,recepts include the avoidance from illing living beings, which is why a lay devotee
should not be engaged in the first business of trading weapons, which are meant for
illing or tormenting the beings.
The second of the above five businesses, namely, trading in humans means
trading or trafficing human beings for the purpose of e!ploiting them as slaves or for
se!ual victims. 6ases of unlawful trafficing in human beings from the underdeveloped
countries to the developed ones are reported in the newspapers of these days, and
international organi5ations and governments are taing actions against them. Since such a
ind of trading encourages kamesumicchacara (wrong or evil conduct with regard to
sensual things), a good lay devotee should avoid it.
The third business, which is trading in meat, means trading in meat by eeping
living animals for that purpose. =f course, that ind of business is concerned with
slaughter of illing of the living beings, which is to be abstained from according to the
first precept by good lay devotees.
)bstinence from into!icants and alcoholics is included in the +ive ,recepts,
which is to be observed at all times by good lay devotees. Trading in into!icants is the
opposite of that precept. +rom the other perspective, the addicts to into!icants do not
usually live up to the e!pected age, and this means the traders in into!icants are
murderers in a way. Trafficing in drugs is therefore prohibited not only by religions but
also by international laws.
Trading in poisons brings the same effect with trading in into!icants. Thus, it
must be avoided by lay devotees.
&f a person follows the above"mentioned five inds of businesses which are
contrary to the Aight ?ivelihood, he will surely be punished according to the e!isting
laws by the society and will have to abide by the conseDuences in the cycle of rebirths.
**
).).&&.8*
/
The 'uddha(s doctrine, the @oble Truth of the ,ath to the 6essation of Sufferings,
includes the Aight ?ivelihood as the fifth constituent of the ,ath. This $ini%%a discourse is
taught for the purpose of the development of the Aight ?ivelihood by avoiding the wrong
livelihood.
1+4 T%e V!&a.$-o&at%a S$tta
20

&n this discourse, the 'uddha taught the three inds of uposatha (Sabbath) to
$isaha, donor of the 9astern Monastery (,ubbharama) in Savatthi. The three inds of
uposatha are the uposatha of a cowherd (gopalaka-uposatha), the uposatha of the Bains
(nogantha-uposatha), and the uposatha of the @oble =nes (ariya-uposatha).
(1) The observer of the uposatha spends his time thining lie a cowherd and so
his uposatha is termed the uposatha of a cowherd. ;hen a cowherd returns the cattle to
their owners in the evening, he reflects4 Today the cattle wandered to that spot and this,
dran at this spot and thatG tomorrow they will wander to that spot and this, will drin at
this spot and that(. &n the same way, there is the case where a certain person observing the
#posatha reflects, Today & ate this sort of non"staple food and that sort of staple food.
Tomorrow & will eat that sort of non"staple food and this sort of staple food.( 2e spends
the day with thoughts imbued with that covetousness, with that greed. Such is the
uposatha of a cowherd. ;hen this uposatha of a cowherd is undertaen, it is not of great
fruit or great benefit although it is not totally fruitless.
(*) There are the contemplatives called the @iganthas (Bains). They get their
disciple to undertae the three precepts of avoiding illing animals, stealing and telling
false statements. 'ut their precept of avoiding the murder of animals is such an act of
laying down the rod with regard to beings who live more than 1>> yojana (leagues)
around.Thus they get the disciple to undertae indness and sympathy to some beings,
but not to others. They thus observe the first precept with limited indness and sympathy.
Similarly, at a time when he should be persuaded to undertae truthfulness, he is
persuaded to undertae falsehood. This is such a case in which he claims, though
remembering his property and relations, that there is nothing by anything or of anything
that is his. )s regards the avoidance of stealing, he resumes the consumption of his
*-
#posatha Sutta ().&.*>8)
8
belongings and food at the end of the night (at the end of the Sabbath), even though they
aren(t given bac to him. This can be counted as stealing.
(-) The precepts observed by the @oble =nes are called "Ariya-uposatha", which is
of si! inds4
1. with the recollection of the attributes of the 'uddha
*. with the recollection of the attributes of the 1hamma
-. with the recollection of the attributes of the Sangha
.. with the recollection of the attributes of oneHs own morality
/. with the recollection of the celestials in similarity of merit accumulation with one
8. the observance of the 9ight ,recepts
'y observing the uposatha of the @oble =neHs, oneHs mind is calmed, and %oy arisesG
the five defilements of his mind are cleansed. 'ased the three inds of uposatha days on
which these ariya"uposatha can be observed, they are of three " pakati uposatha#
patijagara uposatha and patipakariya uposatha.
(1) The pakati uposatha follows the conventional uposathas practised by most
people. &t is observed on four days in a month. 9ven when one cannot observe the
,recept, he recogni5es the uposatha days. &n some places of the ,ali 6anon and
6ommentaries, it is described that the paati uposatha days are on the si!th and eighth of
the waning and wa!ing fortnights of the lunar months.
*.

(*) The patijagara uposatha, as its name suggests, is observed by few diligent
people even in the time of the 'uddhas. This uposatha is observed not only on the eight
paati uposatha days but also on the following and preceding days of the paati uposatha
days. The odd months of the lunar calendar therefore has 1< uposatha days and the even
months *>.
*/

(-) The patihariya uposatha is observed in long terms ranging from a fortnight to
five months, so as to have a chance to accumulate merits in the time of the 'uddhaHs
*.
Sn.--<, $imana.1:, Sn.).&&.1>3, $imana.).8-, S.).&.*/-, 1hp.).&&.-13
There are three methods for recogni5ing the paati uposatha days. The first method recogni5es four days in
a month consisting of the eighth and the fourteenth or fifteenth of the waning and wa!ing fortnights of the
lunar months. The second method recogni5es si! days " the waning and wa!ing fifth, eighth and fifteenth
days while the third method recogni5es eight days " adding the waning and wa!ing fourteenth days to the
second method.
*/
The pati%agara uposatha days can be described as4 the first, fourth, fifth, si!th, seventh, eighth, ninth,
thirteenth, fourteenth and fifteenth days of the wa!ing and waning fortnights. S.).&.*31, ).).&&.1**,
S.T.&.-1*, ).T.&&.11:
:
Teachings. &t is also called nibaddhuposatha, meaning continuous uposatha. &t is usually
observed in the three rain months (?ent) or from the fullmoon day of Thadingyut to that
of Ta5aungmon (one month long) or from the first waning day to the fifteenth waning day
of Thadingyut (a fortnight long).
*8
Therefore, this uposatha is also called paha
uposatha, that is, +ortnight Sabbath.
*:

&t does not necessarily mean that uposatha must not be observed on others days
apart from the given set days. &ndeed, uposatha of any ind can be observed on any day
or any date and it will be of benefit.
*3

1+1 T%e S!n*a(o5ada S$tta
26

The 'uddha taught the Singalovada Sutta to a youth called Singala. &n this
discourse, the 'uddha describes si! causes for destruction of wealth and social duties to
be performed on and by si! individuals as described metaphorically as si! cardinal points.
)ccording to the Singalovada Sutta and its commentary, the reason for teaching
the discourse is as follows.
&n the time of the 'uddha, there was one rich 0ahapati couple in Aa%agaha,
Magadha, who had a son called Singala. The baner 0ahapati and his wife too refuge in
the Triple 0ems, and both of them were Stream"winners. 'ut the young Singala hesitated
to approach the 'uddha and 2is chief disciples such as the $enerable Thera Sariputta. )s
a result, he hesitated to offer the four reDuisites to the 'uddhist mons. 2is parents, when
they were alive, did not manage to mae him tae refuge in the Teaching of the 'uddha.
Thus, the time came when his father, the baner, was on the deathbed. )s his final
words, the baner told him to bow down to the various Duarters and worshipped the si!
cardinal points I the 9ast, the South, the ;est, the @orth, the @adir and the Jenith. The
baner hopefully thought that the 'uddha or one thera might see his son and e!plain his
words, and that his son might later eep faith in the Teaching of the 'uddha and do
merits conseDuently.
->

*8
).).&&.1*-
*:
).).&.*31
*3
1.T.&&.1<*
*<
1.&&&.1.8 (Singala"sutta) &t is also nown as the $ihivinaya Sutta (the discourse for householders), since
it shows the conduct for householders. Vide 1.).&&&.1.1
->
1.).&&&.1*/
3
Then the youthful Singala rose early in the morning and, with his hair and his
garments wet as a sign of his sorrow for his dead father, he bowed down to the various
Duarters, and worshipped the si! cardinal points as his father had instructed him. )t that
moment, the 'uddha on 2is alms"round into Aa%agaha saw him and said that according to
the teachings of noble sages, it was improper to worship the si! cardinal points in such a
way of his. ;hen Singala ased the 'uddha to e!plain the correct mode of worshipping
the si! cardinal points according to the teaching of noble sages, the latter taught this
discourse.
&n this discourse, the 'uddha taught the social conduct, distinguishing the duties
that need to be performed and the things that need to be avoided.
The following things are to be avoided4
1. The +our ,olluting )ctions,
-1
*. The +our ;rong ,aths,
-*
and
-. The Si! 6auses for 1estruction of ,roperty
--
'esides, the essence of the discourse is the meaning of the cardinal points and the
proper mode of worshipping these cardinal points. The correct interpretation of the
worshipping of the cardinal points( is the act of looing after the si! individuals who are
symboli5ed by these cardinal points.
These si! individuals are respectively interpreted as follows4
1. the 9ast, which refers to parents
*. the South, which refers to teachers
-. the ;est, which refers to wife and children
.. the @orth, which refers to friends
/. the @adir, which refers to servants and
8. the Jenith, which refers to ascetics (mons and 'rahmins).
T%e F!5e D$t!e& o" C%!(den
-1
The illing of any living being, the act of stealing, the commitment of adultery and false speech
-*
The ,ath of 0reed, of 2ate, of 1elusion, and of 6owardice (or biases on account of hatred, fear, and
ignorance, and partiality out of love)
--
&ndulgence in into!icants which cause inebriety and negligence, sauntering in streets of unseemly hours,
addiction to gambling which causes negligence, association with bad companions, and habitual idleness.
<
6hildren should fulfill the following five duties in ministering to their parents,
who constitute the 9ast Duarter4
1. sustaining parents in old age who supported them in youth4
*. performing the tass of parents
-. guarding parents( possessions, and maintaining inheritance of doing merits
.. obeying parents( admonishing as a way to deserve their inheritance
/. performing parents funeral solemnities by doing merits
T%e F!5e D$t!e& o" Paent&
The parents should carry out their five duties in return as follows4
1. preventing children from vice
*. training them in virtue
-. causing them to be instructed in arts and sciences
.. giving them in marriage to suitable partners
/. endowing them with an inheritance at a proper season
Thus, if parents and children fulfill their respective tass in looing after each
other, then they are preserved tranDuil and free of danger.
T%e F!5e D$t!e& o" t%e P$-!(
The pupil should fulfill the following five duties in ministering to his teacher, who
is as the South Duarter4
1. rising up in the teacherHs presence, welcoming him, and helping him carry and
place his things
*. waiting upon him
-. listening to all that he says with respectful attention
.. performing the duties necessary for his personal comfort
/. attending carefully to his instruction.
T%e F!5e D$t!e& o" t%e Tea#%e
The teacher should carry out his five duties for his pupil in return as follows4
1. training his pupil in virtue and good manners
1>
*. instructing him carefully
-. imparting to him a nowledge of the sciences and wisdom that he nows
.. speaing well of him to friends and relations
/. guarding him from danger.
Thus, if the teacher and the pupil fulfill their respective tass in looing after each
other, then they are preserved tranDuil and free of danger.
T%e F!5e D$t!e& o" t%e H$&7and
The husband should fulfill the following five duties in looing after his wife, who
is symboli5ed as the ;est Duarter4
1. treating her with respectful attention
*. using courteous and affectionate language in speaing to her
-. not committing adultury or eeping mistresses
.. causing her to be honoured by others, by means of letting her manage the
household
/. furnishing her with suitable ornaments and apparel on suitable occasions.
T%e F!5e D$t!e& o" t%e W!"e
The wife should carry out her five duties for her husband in return as follows4
1. attending affectionately to his personal wants
*. superintending his household
-. preserving her chastity inviolate by means of avoiding adultery
.. being careful of her husbandHs property
/. showing diligence and activity in all she has to do.
Thus, if the husband and the wife fulfill their respective tass in looing after
each other, then they are preserved tranDuil and free of danger.
T%e F!5e D$t!e& o" F!end&
The friends should fulfill the following five duties for each other4
1. presenting gifts
*. using courteous language
11
-. promoting their interests
.. treating them as eDuals
/. sharing with their own prosperity.
T%e F!5e Ret$ned D$t!e& o" F!end&
The friends should fulfill the following five duties in return as a toen of
acnowledging their friendsH duties as shown in the above paragraph4
1. watching over him when he has negligently e!posed himself
*. guarding his property when he is careless
-. assisting him in difficulties
.. standing by him in the face of dangers
/. helping to provide for his family and posterity
Thus, if the friends fulfill their respective tass in looing after each other, then
they are preserved tranDuil and free of danger.
T%e F!5e D$t!e& o" t%e 'a&te
The master should fulfill the following five duties in ministering to the wants of
his slaves and dependents, who are as the @adir4
1. assigning them labour suitable to their strength
*. providing for their comfortable support
-. attending to them in sicness
.. causing them to partae of any e!traordinary delicacy he may obtain
/. maing them occasional presents
T%e F!5e D$t!e& o" t%e S(a5e& and t%e De-endent&
The slaves and the dependents should carry out their five duties for their master as
follows4
1. rising before the master in the morning
*. retiring later to rest
-. not stealing his property, and %ust taing what he gives
.. doing their wor carefully, cheerfully and actively
1*
/. being respectful in their behaviour towards him, and acnowledging his gratitude
Thus, if the master and the slaves and the dependents fulfill their respective tass
in looing after each other, then they are preserved tranDuil and free of danger.
T%e F!5e D$t!e& o" t%e La) De5otee
The lay devotee should fulfill the following five duties in ministering Samanas
who are lie the Jenith4
1. having respectful affection manifested in his actions
*. having respectful affection manifested in his words
-. having respectful affection manifested in his thoughts
.. allowing them constant access to him
/. supplying their temporal wants such as alms"food
T%e F!5e D$t!e& o" Samanas
Samanas should carry out their five duties for their lay devotee in return as
follows4
1. dissuading him from vice
*. e!citing him to virtuous acts
-. being desirous of promoting the welfare of all
.. instructing him in the things he had not previously learned
/. confirming him in the truths he had received
8. pointing out to him the way to heaven
Thus, if the lay devotee and their Samanas fulfill their respective tass in looing
after each other, then they are preserved tranDuil and free of danger.
Thus, the looing after of each other between parents and children, between
teacher and pupil, between man and wife, between friends, between master (employer)
and servant (employee), between lay devotee and samana may be regarded as the
worshipping of the Duarters. )fter the 'uddha e!plained to Singala the meaning of the si!
Duarters and the ways of worshipping them, 2e showed the three means of becoming
eminent.
1-
T%e F!&t 'ean&
&n the first means, a person who has the following Dualities will become eminent.
1. The Duality of being wise, that is, being wise in worshipping the Duarters in the
above"mentioned ways
*. The Duality of being virtuous,
-. The Duality of being gentle" and een"witted,
.. The Duality of being humble, and
/. The Duality of being amenable
T%e Se#ond 'ean&
&n the second means, a person who has the following Dualities will become
eminent.
1. The Duality of being energetic,
*. The Duality of being not indolent,
-. The Duality of being unshaen in misfortune,
.. The Duality of being diligent or flawless livelihood, and
/. The Duality of being intelligent in solving problems
T%e T%!d 'ean&
&n the third means, a person who has the following Dualities will become eminent.
1. The Duality of being hospitable with four sangaha,
-.

*. The Duality of being friendly, seeing good friends only,
-. The Duality of being grateful,
.. The Duality of being not stingy, and
/. The Duality of being beneficial to others in manners and speech.
Thus, by these three means, one can gain eminence among people.
&n this discourse, the 'uddha focused on the prosperity of the human society in
general and the human classes in particular, giving a full treatment of precepts in the
avoidables and the observables. 'ut this dissertation concerns itself to the observable
precepts only, that is, the duties of individuals. The duties pointed by the 'uddha to be
-.
+our ;ays of Showing +avour4 ?iberality (dana), 7indly speech (piyavacca), 'eneficial action
(atthacariyata), &mpartiality (samanattata). ).&$.-*.
1.
performed by individuals are indeed observable by anyone regardless of race and faith.
+or the 'uddhist populace of Myanmar, the doctrines of this discourse have permeated
their minds throughout the history of the country.
&n brief, the Sila 7atha (the Morality Section) of the Suttasangaha consists of si!
discourses from the Suttanta ,itaa. The author begins with the Mahanama Sutta, in
which the notable attributes and the emulatable manners of a good lay devotee are
described in detail and systematically. Successively, the author has chosen the
#pasaaratana Sutta and the #pasaa 6andala Sutta, which describe the good e!amples
to follow of a good follower and the filthy manners to avoid of an outcast, respectively.
(These two discourses have been treated as one since the Si!th 'uddhist 6ouncil.) ?ater,
the author included the $ini%%a Sutta to give instruction on innocent livelihood that would
not infringe upon one(s virtue. +urthermore, the $isa"uposatha Sutta is given in which
various inds of uposatha are e!plained so that the 'uddhists now and practise the
greatly advantageous sila (morality). The Singalovada Sutta comes last and it describes
the social (mundane) duties of individuals in detail. &t is true that the Suttasangaha is now
an unpopular treatise, yet it consists of discourses on morality which are so popular
among the 'uddhists. Thus we can conclude that the author of this treatise made effective
use of the 'uddha(s discourses on morality, so that they could be suited to his purpose for
this section.
1/