The basis foundation of obligation for everyone

The Buddhist layman treats, human existence as one of great importance-as one which affords him the opportunity to live a righteous life here and now in order that he will be able to cut down the sufferings of samsãrã.

He knows that this present existence is the result of some good kamma, a moral consciousness pertaining to the realm of sense. He knows that every action here has its relative effect and that “by Kamma the world moves, by kamma men live and by kamma are they bound.

He therefore, having sought the refuge of the Buddha, the Dhamma and the Sangha, is sure that under these three refuge. He is secure free from danger, fear and defilements that lead to evil desting.

With the lord Buddha as the guiding ideel, the Dhamma as the raft that enables him to cross the ocean of samsãrã, and the sangha at the rice field within which to saw for a rich harvest. He leads a righteous life. He performs all his actions heedfully and paying due regard to the cosmic law of life kamma action.

He therefore carefully avoids the ten evil actions of body, speech, and mind. He commits no evil through his bodily actions. He abstains from killing, stealing, sexual misconduct. His words are composed and controlled. He does not lie. Slander, speak harshly nor engage in frivolous talk. He trains himself thus knowing well that the furits of such evil deeds would bring suffering upon himself.

He knows that if he kills, he will have to suffer short life, disease and gried caused by the separation from those he loves, and that he will have to live in constant fear. He knows that if he steals, abject poverty, wretchedness, unfulfilled desire and a low life will his.

He gives up adultery as the burning charcoal pit, for it brings him enemies and bad lives. He gives up lying for it will forment him by abusive speech, subject him to vilification and incredibility.

Further, he will not covet. Seeing another’s wealth, He would never think,” would this were mine” covetousness brings non-fulfilment of one’swishes as its kammic result.

He will not harbour hate upon anyone, for ill will ‘VYAPADA” will make him ugly bring disease and render him detestable. Also he will give up false views and apious devotee. He will Endeavour to perfrom good actions here and now by the practice of generosity, morality, meditation, reverence, service, transference of merit and rejoicing in other’s merit. He will be engaged in hearing the doctrine and will make every effort possible to strengthen his views.

As one is leading a lay life, he must essentially accrue a lot of merit. The practice of  generosity will bring him wealth, whilst morality will bestow upon him birth in noble families and in states of happiness. Meditation will help him to acquire higher knowledge and final emancipation.

By the transference of merit, he will be given plenty. Rejoicing in other’s meritorious actions will endow him with joy in his future births. Listening to the Dhamma will make him wise, while service will afford him great joy and happiness. Praising other’s good actions will relatively bring him prosperity. The strengthening of views will bring happiness and final deliverance.

The general outlook of a Buddhist layman is one above ordinary thoughts. He views all life as transient, unsatisfactory and soulless. He tries to conceive in his daily life how these truths come into play; how all things of the world are ever changing, how little we can control them, how all our pleasures end in pain and youth in age and lastly how very empty life is.

With this triple view of ‘ANICCA” ‘DUKKA” and ‘ ANATTA” growing in him, he sees all life as arising and  passing away. Also he sees that we are common in flesh, that all mortals are yokes in a single fellowship of joys and pains.

Thus surveying life, his heart is filled with sympathetic love Karunã for all things that suffer pains of sentient life. And even as a mother at the risk of her life protects her only son, so he suffuses all living beings with thoughts of boundless love and compassion.

Inspired by this feeling of infinite love, the Buddhist layman lives the life of service and usefulness to all during his short span of life in this world.

The householder specially refrains from the ten evils as they cut the very roots of man’s life, bringing utter ruin even here in this very life. Further, he refrains from committing evil actions through partiality “TANHA’ enmity “MAHO” and instead develops impartiality, loving kindness, fearlessness, and wisdom by all his actions.

            

The success of a layman depends greatly upon his wealth and finances. The Buddha has, therefore pointed out that it is essential for the householder to grow in landed property, in wealth and granary in addition to child and wife, servants and work-people and beasts of burden.

These things, the Buddhist layman acquires by right means and for this he follows a righteous from of livelihood, advoiding deceit, treachery, soothsaying, trickery, usury and the five harmful trades such as dealing in arms, living beings, flesh, intoxicants and poison. What every trade is pursued by him, is conducted so that it does not harm anyone. He makes his living as he gathers honey.

Buddhist economics requires the householder to apportion his earning in to four paths to be utilized as follows:

          “One portion let him spend and taste the fruits. His business to conduct let him take two. And portion four let him reserve and board. So there’ll be wherewithal in time of need.

        

 The good householder, therefore, devotes one quarter of his earnings to meet his personal needs, two quarters for the conduct of his trade, the fourth quarter he reserves to meet emergencies in time of need.

    

  How would guard himself from such activites which may tend to dissipate his hard-earned wealth. In this connection the master advises the householder to keep from activites that drain one’s wealth. These are  addicting one-self to intoxicating liquors, frequenting the streets at unseemly hours, haunting  fairs, to become addicted to gambling association with evil companions and the habit of idleness.

In the dispensation of the Buddha, it is incumbent of the lay follower to duly discharge his obligations toward his parents, teachers, and work-people and religious teachers, this is called protecting the six quarters. 

                 May the teachings of the Buddha spread all over the world.