Abstract

Myanmar culture is that of primarily relying upon Buddhism, which the majority of Myanmar
nationals believe in. Therefore, they always observe the five fundamental moral ethics for
every layperson in their daily life. In this paper, the moral ethics stated in the Si³gæla-sutta to
be reciprocally followed by parents and children, teachers and pupils, husband and wife,
friends and companions, masters and servants and employees, monks and laypersons has
been presented. As a result of discharging them, one can become a civilized, morally good,
dutiful and happy one as well as a helpful one for the sake of global peace and prosperity.
 THE MORAL ETHICS FROM SI£GÆLA-SUTTA WHICH HAS A STRONG
INFLUENCE UPON MYANMAR SOCIETY AND CULTURE

Myanmar culture and Buddhist teachings are interrelated and cannot be identified. It is said
that Myanmar culture minus Buddhism will be zero. Though it may not be absolutely true, it
is quite obvious that it is an undeniable fact that Buddhism is the solid foundation of
Myanmar culture. If Buddhism had not spread to Myanmar, it would have not been rich in
this kind of culture. Myanmar culture has been growing from the seed of Buddhism.

Myanmar people believe in: the nature of impermanence (anicca) that all living
beings cease in due course; the existence of 31 abodes such as the abode of human, the abode
of devas, the abode of brahmæ, the abode of animals, etc.; the existence of this life and
afterlife; cause and effects (kamma and kamma-phala); and Nibbæna. All the beliefs
mentioned above derive from Buddhism. In general, they cannot stand away from it.
Myanmar culture, indeed, rely primarily upon Buddhism.

As a human being, one has to observe the fundamental code of ethics meant for
mankind according to Buddhism. There are five basic moral precepts which make human
beings gentle, courteous and civilized as follows:

(1) abstaining from killing any living beings

(pæ¼ætipætæ verama¼i)
(2) abstaining from taking what is not given
(adinnædænæ verama¼i)
(3) abstaining from committing sexual misconduct
(kæmesu micchæcæræ verama¼i)
(4) abstaining from telling lies
(musævædæ verama¼i)
(5) abstaining from taking intoxicating drinks and drugs which lead to carelessness
(suræmerayamajjappamædatthænæ verama¼i). (A-II, 179; D-III, 196.)

Those moral precepts are not that which originated only in the Buddha's time. They,
indeed, are that which the wise, since before the Buddha, traditionally used to encourage
people in order to obey with kindness and consideration for each other. Therefore, they are
found in the scriptures of the three Pi¥akas with different terms as follows:

(1) the disciplines which a universal monarch complies with (cakkavattidhamma)

(D-III, 141.)
(2) the virtue of the noble people (ariyadhamma)
(AA-III, 63.)
(3) the morality to be strictly observed (garudhamma)
(JA-II,333.)
(4) the code of ethics for laypersons to be always observed (gahatthasøla).
(Visuddhi-I, 15.)
 As mentioned above, the five fundamental moral precepts are that which everyone
should observe because a person who observes them can enjoy the following benefits:

(a) he/she enjoys different kinds of happiness in this life and hereafter.
(b) he/she is unaffected by any dangers and free from physical and mental suffering.
(c) he/she lives peacefully not only for a moment but also for the whole life.

Furthermore, if all human beings observe those five, they can live together in perfect
harmony. Therefore, everyone ought to comply with them. What's more, everyone is obliged
to adhere to their respected ethics. There are some discourses on human moral ethics
delivered by the Buddha, which have a strong influence on Myanmar nationals and they
exercise respectfully until now. They are: Si³gæla-sutta in Pæthika-vagga, Ma³gala-sutta in
Khuddhakapæ¥ha-pæ¹i, and Paræbhava-sutta and Vasala-sutta in Suttanipæta-pæ¹i.

In the Si³gæla-sutta, the codes of ethics or obligations meant for parents and children,
teachers and pupils, husband and wife, friends and companions, masters and servants and
employees, monks and laypersons, which are bilaterally and reciprocally practiced in order to
be able to live together in harmony and peace, are completely enunciated by the Buddha with
reference to the young layman, Si³gælaka. They are good moral ethics to be followed for
healthy social relations.

"All living things are interdependent", as the saying goes. A person cannot live alone
as he/she has to depend on someone else. For that reason, the reciprocal relationship of the
human society is regard as a developing connection.

The Lord Buddha appeared for the welfare of all beings in this life and after, so He
just took a rest for few hours in a day and dedicated Himself to preaching the sermons to
humans and devas for the whole 45 years until His passing away (parinibbæna). All the
sermons delivered by the Buddha cause to promote human resources and improve social
relations, which is very important in all spheres of daily life. The instructions on the art of
social relations are stated in a large number of discourses given by the Buddha, as moral
precepts or obligations for laypersons such as Si³gæla-sutta, which provides concrete proof
herein.

In this Si³gæla-sutta, the dos and don’ts for laypersons are completely instructed.
Hence it is also called Gihivinaya, which refers to the law of householders. In the
commentary on the Si³gæla-sutta in the Pæthikavagga-atthakathæ, it is stated that one who
learns and practices the ethics as instructed in the sutta gains success and never meets failure.
(DA-III, 141.)

In general, Myanmar people observe the ethics of Si³gæla-sutta as well as that of

Ma³gla-sutta, which is always known as 38 blessings in Myanmar. If they have something
good to do, they usually say they do it in accordance with the discourse on ma³gla. Even
when they meet one another, they always start to greet with a word "ma³glapar" generally
meaning "auspiciousness to you". Whenever they perform any positive things, they always
use the term "ma³gla" as an affix such as mwaynei- ma³gla (the blessed occasion of
birthday), shinpyu-ma³gla (the blessed occasion of novitiate), ahlutaw-ma³gla (the blessed
occasion of grand donation), etc.

The fact that one does not follow as guided in the Ma³gla-sutta, though he/she is able
to means being wicked. In the Vasala-sutta, it is stated that such a person is regarded as
"vasala" referring to a wicked person. The ethics suggested by the two suttas should be
obeyed as much as possible. If not so, not only a person will become an evil one but also
his/her mundane and supramundane welfare will be doomed to failure. Wishing to realize the
fact, the Buddha delivered Paræbhava-sutta. For those reasons, everyone should well observe
the disciplines as instructed in the Si³gæla-sutta, etc., in order not to have failure and become
a wicked one, and in order to make a success and enjoy peace and happiness as much as they
can.

Parents and Children

A child should minister to his/her parents in these five ways:

(1) by supporting them in return

(2) by performing their duties as the representative of them
(3) by maintaining the lineage and tradition of his/her family
(4) by trying to deserve the inheritance from them by practising their guidance
(5) by performing good deeds on behalf of them when they pass away

Parents should also care for their children in these five ways:

(1) by restraining their children from evil

(2) by directing them towards good deeds
(3) by giving them education and professional training
(4) by arranging suitable marriages for them
(5) by handing over the inheritance to them at the proper time (D-III, 154.)

Those are the obligations for parents and children to be performed by turns, which
come from Si³gæla-sutta.

In the Ma³gala-sutta, it is stated that supporting one's father and mother and caring
for wife and children are the highest blessings as well as the ways of triumph. (Khu-I, 4)

If a child does not minister to his/her parents who are old in spite of being capable of
doing it. That is a cause of his/her downfall and/or a cause of being a wicked one. (Khu-I,
295-299)

Therefore, most of Myanmar people take care of their old parents kindly and
respectfully without sending them to the 'home for the aged'. "The old in Myanmar go to the
monasteries", as the saying goes. Sons and daughters occasionally take their old parents to
religious places such as pagodas and monasteries in order to be able to enjoy peace and
tranquility. Thus, they try for their parents in order to gain a sense of well-being and peaceful
life.
Teachers and Pupils

A pupil should minister to his/her teachers in these five ways:

(1) by rising from his/her seat to salute them

(2) by waiting upon them
(3) by obeying their words
(4) by offering personal service to them
(5) by receiving their teaching with respectful attention

A teacher should also look after his/her pupil in these five ways:

(1) by instructing him/her well in what should be instructed

(2) by teaching him/her well in what should be taught
(3) by training him/her thoroughly in the arts and science
(4) by entrusting him/her to his/her friends and associates
(5) by providing for his/her security everywhere (D-III, 154.)

The facts mentioned above are the obligations for teachers and pupils to be observed
by turns. In the Ma³gala-sutta, it is stated that being well-learned, having proficiency in arts
and science, being well-trained in discipline, paying respect to those who are worthy of
respect, being humble or modest, being obedient to the wise persons' advice, etc., are the
blessings which lead one to success. (Khu-I, 3-4.) If one does not fulfill those obligations, it
will be the cause of his/her downfall and/or that of being evil. Thus, Myanmar Buddhist
laypersons usually deal with each other with mutual sympathy, affection, respect and
understanding in relations between teachers and pupils regardless of profits such as fame and
fortune something like that.

Husband and Wife

A husband should minister to his wife in these five ways:

(1) by being courteous to her and addressing her with a term of endearment
(2) by showing respect to her and not disparaging her
(3) by being faithful to her
(4) by giving her authority over domestic matters
(5) by providing her with clothing and ornaments.

A wife should also take care of her husband in these five ways:

(1) by discharging her various duties well

(2) by being hospitable and generous to friends and relatives from both sides of
family
(3) by being faithful to her husband
(4) by managing well what her husband earns and brings to her
(5) by being skilled and industrious in performing all her tasks.
 The facts mentioned above are the obligations for a husband and a wife to be
discharged by turns. In the Ma³gala-sutta, it is stated that supporting and cherishing one's
wife and children, having blameless occupations, etc., are the blessings which lead one to
success. If one fails to perform the obligations instructed in those two suttas, it will be the
cause of his/her destruction and that of becoming a fool. So, in Myanmar, most of couples
live together in harmonious relationship with each other by performing their respected
responsibilities and observing the moral ethics. As a result, the couples have a harmonious
and happy marriage. Furthermore, they become role models for their children and they own
happy families.

Masters and Servants and Employees

A master should minister to his servants and employees in these five ways:

(1) by assigning them work according to their capacity and strength

(2) by supplying them with food and wages
(3) by tending them in sickness
(4) by sharing unusual delicacies with them
(5) by giving them leave and gifts at suitable times

Servants and employees should also attend upon their master in these five ways:

(1) by waking up before him/her

(2) by going to bed after him/her
(3) by taking what is given to them
(4) by performing their duties well
(5) by speaking well of him and giving him/her a good reputation (D-III, 154-155.)

The facts mentioned above are the obligations for masters and servants and employees
to be discharged by turns. Nowadays tensions and conflicts between workers and employers
are occurring in workplaces. Notably, it is due to some employers' lack of offering a
reasonable rate of pay to their workers as well as some employees' lack of timeliness, poor
attendance, the discharge of their duties, etc. In addition, as employers and employees are
interdependent, the worst thing is due to lack of awareness of the importance of mutual
understanding between both sides. In general, most of employers and employees in Myanmar
are quite dutiful in their respected tasks and support each other by keeping loving-kindness
and sympathy reciprocally. Therefore such tensions and conflicts between workers and
employers are rare occurrences in Myanmar. If one fails to perform his/her corresponding
tasks, he/she will not be successful in life and will become a fool. Therefore, both workers
and employers should follow the teachings as mentioned above.

Monks and Laypersons

A member of a family (a layperson) should minister to monks (religious leaders) in

these five ways:

(1) by affectionate acts

 (2) by affectionate words
(3) by affectionate thoughts
(4) by always opening the door of the will to make donations to them
(5) by offering them material needs such as food

A monk should also look after the layperson in these six ways:

(1) by restraining him/her from evil

(2) by exhorting him/her to do good
(3) by protecting him/her with loving-kindness
(4) by teaching him/her what he/she has not learnt before
(5) by teaching again what he/she has learnt before (to make clear to him/her)
(6) by revealing him/her the way to the realm of devas. (D-III, 155.)

Those are the teachings stated in the Si³gæla-sutta. As religious leaders, monks,
within the bounds of monks' law (vinaya), are obligated to perform their responsibilities for
the welfare of supporters or laypersons. Further, they have to instruct them the dos and don'ts
with loving-kindness and wisdom base. In the same way, laypersons are also responsible for
supporting them respectfully and devotedly in return. In accordance with the teachings
delivered by the Lord Buddha, Myanmar monks and laypersons in general live together in
harmony, and collaborate with each other in practising and propagating the teachings of the
Lord Buddha. Thus, the relations between monks and laypersons keep stable without any
tensions and conflicts between the two sides.

Friends and Companions

A member of a good family should minister to his friends and companions in these ways:

(1) by giving generously

(2) by being pleasant and courteous in speech
(3) by being helpful
(4) by equality (treating them as he treats himself)
(5) by being true to his word
(6) by protecting them when they are in need of protection
(7) by looking after their property when they are unable to
(8) by becoming a refuge when they are in danger
(9) not forsaking them in their troubles
(10) by helping even their descendants
(11) not rejoicing in their misfortunes
(12) by rejoicing over their prosperity
(13) by restraining others from speaking ill of them
(14) by commending those who speak well of them
(15) by restraining them from doing evil
(16) by encouraging them to do good
(17) by telling them about profound matters which they have not heard before
(18) by showing them the way to the realm of devas (D-III, 155.)
 In this way, one should reciprocally fulfill his/her duties towards his/her friends and
companions. As a result of doing that, one becomes a true-hearted friend and a successful one
in his/her life and what's more, a happy and prosperous society will appear.

In conclusion, a person, as a human, has to discharge the corresponding obligations

with his/her age, position, etc. within human society in which he/she may have parent-child
relations, teacher-pupil relations, husband-wife relations, worker-employer relations, monk-
layperson relations or friend-companion relations. Every human being, wherever or whoever
they are, is responsible for observing their respected moral ethics instructed in the Si³gæla-
sutta. As a result, he/she become a civilized, morally good, dutiful, happy and helpful one for
the sake of global peace and prosperity.