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Theravada Buddhism

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Theravada Buddhism The Theravada Buddhists recognize the six directions and worship them. The six directions are east, west, north, south, above and below. The east represents the parents; south, teacher; north, friends; west, spouse; above, religious teacher and below represents the employee. One day, there was a young man named Sigala who was bowing to the six directions. Buddha saw him and explained to him the actual meaning of paying respect to the six directions. According to the Sigalovada Sutta of Theravada Buddhism, the three ways that the Buddha advised on how to honor the six directions is by abandoning impure actions, refraining from harmful deeds and avoiding squandering wealth. There are four impure actions that the Buddha explained to Sigala. The Buddha himself stated “Harming living beings, taking what is not given, false speech and pursuing the loved one of another. These the wise surely do not praise.” (Sigalovada Sutta, 4) Harming living beings is one of the five serious precepts of Buddhism. The Lord Buddha taught to love all beings. Harming a living being would be an extremely cruel and impure act in Buddhism. Buddhism also teaches not to be greedy. I think the text conveys that by forcefully taking what is not given to you is a very sinful and an unethical deed. In my opinion, the sacred text touches on the fact that speaking in a way which will hurt someone’s feelings is unrighteous. That could include gossiping, harsh tones, lying and rudeness. Sexual misconduct is also one of the five precepts and by conducting it, the individual is morally wrong because the desire is unnatural. My interpretation of the text was that involving in any of these negative actions is not what the ancestors taught. I believe the Buddha was referring to the “…noble ones” when he was speaking of the ancestors. (Sigalovada Sutta, 2) Theravada practitioners recognize and acknowledge these four impure actions as hindrances that negatively affect their journey to nirvana. In conclusion, committing any of these impure actions will not honor the six directions and/or bring you closer to enlightenment. Furthermore to what Buddha advised Sigala was to refrain from the four causes that cause harmful deeds. Buddha declared "What are the four causes of harmful deeds? Going astray through desire, hatred, delusion, or fear, the noble disciple does harmful deeds. But, young man, not going astray through desire, hatred, delusion, or fear, the noble disciple does not perform harmful deeds." (Sigalovada Sutta, 5) Firstly, desire is one of the causes because desire can lead to vile deeds such as sexual assault or rape. Not only are unnatural desires irreligious, but they are dangerous. Another gruesome cause is hatred because it could lead to the four impure actions previously mentioned. The four impure actions are: harming living beings, false speech, taking what is not given and sexual misconduct. Any one individual who is full of hatred will commit these actions for revenge or any other reason. Because a strong belief of Buddhism is to believe in the truth and reality of situations, delusions can often lead to illegal behavior, anger and depression. Delusions are dangerous for own self also. Lastly, fear causes sinful deeds because I believe fear takes over your mind. If I’m afraid of death, any individual or anything can use that as a weakness against me. From fear comes anger and hate. The second sentence of the sacred text just conveys that if a person refrains from these four causes, that person will not be involved in any kind of harmful deeds. In final consideration, Theravada Buddhists must abstain from these causes that lead to harmful deeds to honor the six directions accordingly. The last piece of advice Buddha gave to Sigala was to avoid squandering wealth. The sublime teacher said to Sigala “And what six ways of squandering wealth are to be avoided? Young man, heedlessness caused by intoxication, roaming the streets at inappropriate times, habitual partying, compulsive gambling, bad companionship, and laziness are the six ways of squandering wealth.” (Sigalovada Sutta, 7) The Buddha raised six dangers of intoxication; loss of sight, quarrelling, loss of wealth, exposure to illness, indecent exposure and dishonor. (Sigalovada Sutta, 8) If intoxication becomes habitual, misusing the wealth by using it all on intoxicating liquids and drugs will be very easy. In addition to that, the Buddha raised six dangers of roaming the streets at inappropriate times; one, one’s family and one’s property are unguarded when you roam around on the streets and one is suspected for crimes then rumors spread and one is subjected to many miseries. (Sigalovada Sutta, 9) After that, the Buddha raised dangers of habitual partying which are: always seeking the entertainment and gossip. (Sigalovada Sutta, 10) He also raised the dangers in compulsive gambling; savings are lost, the loser mourns over lost wealth, gamblers are not cut out for marriage since they cannot support a family and the winner breeds resentment. (Sigalovada Sutta, 11) The inherent dangers the Buddha declared to be of bad companionship are any: drunkard, thug, cheat, fraud, addict or scoundrel who is a friend. (Sigalovada Sutta, 12) Bad companionship will always astray one into wasting wealth. The danger of laziness is that by making excuses for the things that an individual is supposed to be doing, new wealth does not come and existing wealth goes to waste. (Sigalovada Sutta, 13) In my opinion, when Buddha is speaking about wealth, he is not only speaking about material wealth but also the wealth of knowledge, wisdom and compassion. By practicing ways of squandering material wealth, you lose the spiritually gained wealth. In conclusion, by avoiding squandering wealth, Theravada Buddhists properly pay respect to the six directions and come closer to reach their ultimate goal of nirvana. In conclusion, Sigala was now educated and learned that the six directions hold a deeper meaning to them and by abstaining from impure actions, refraining from harmful deeds and by avoiding squandering money, a Theravada Buddhist will have no delays in their journey to nirvana and ultimate knowledge. “Wonderful, dear sir! Wonderful!” exclaimed Sigala. (Sigalovada Sutta, 35)

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