Buddhist Perspective on the Development of Social Welfare
by Ashin Indacara | 2011 | 61,386 words
This page relates 鈥楩our Characteristics of the Wise Person鈥� of the study on the Buddhist perspective on the development of Social Welfare, employing primarily the concepts of Utthana-sampada (persistent effort) and Arakkha-sampada (watchfulness). Based on the teachings of the Buddha in the Dighajanu Sutta and other canonical texts, this essay emphasizes the importance of effort, knowledge, and good karma in achieving social welfare.
Go directly to: Footnotes.
13.2. Four Characteristics of the Wise Person
After analysis of the characteristics of the wicked one, now, that of the wise one should be continued to analyze as talked by the Buddha.
The Enlightened One continued to demonstrate the four characteristics of the wise person as below:鈥�
鈥�Sappuriso yo hoti parassa ava峁囜箛o ta峁� pu峁弓ho pi na 辫腻迟耻 karoti, ko pana v膩do apu峁弓hassa!
Pu峁弓ho kho pana pa帽h膩bhin墨to 丑腻辫别迟惫腻 濒补尘产颈迟惫腻 a辫补谤颈辫奴谤补峁� avitth膩rena parassa 补惫补峁囜箛补峁� bh膩sit膩 hoti.鈥�鈥淣ow, a person endowed with these four qualities can be known as 鈥榓 person of the wise鈥�. Which four?
鈥淭here is the case where a person of the wise, when asked, does not reveal another person鈥檚 bad points, to say nothing of unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person鈥檚 bad points in not full, in not detail, with omissions, holding back. Of this person you may know, 鈥楾his venerable one is a person of the wise.鈥欌��[1]
The second characteristic of the wise one can be seen as follow:-
鈥�Sapuriso yo hoti parassa va峁囜箛o ta峁� apu峁弓ho pi 辫腻迟耻 karoti, ko pana v膩do pu峁弓hassa!
Pu峁弓ho kho pana pa帽h膩bhin墨to a丑腻辫别迟惫腻 a濒补尘产颈迟惫腻 辫补谤颈辫奴谤补峁� vitth膩rena parassa 惫补峁囜箛补峁� bh膩sit膩 hoti.鈥�鈥淭hen again, a person of the wise, when unasked, reveals another person鈥檚 good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person鈥檚 good points in full, in detail, without omissions, without holding back. Of this persons you may know, 鈥楾his venerable one is a person of the wise.鈥欌��[2]
The third characteristic of the wise can be seen as follow:-
鈥�Sapuriso yo hoti attano ava峁囜箛o ta峁� apu峁弓ho pi 辫腻迟耻 karoti, ko pana v膩do pu峁弓hassa!
Pu峁弓ho kho pana pa帽h膩bhin墨to a丑腻辫别迟惫腻 a濒补尘产颈迟惫腻 辫补谤颈辫奴谤补峁� vitth膩rena attano 补惫补峁囜箛补峁� bh膩sit膩 hoti.鈥�鈥淭hen again, a person of the wise, when unasked, reveals his own bad points to say nothing of unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points in full and detail, without omissions, without holding back. Of this person you may know,
鈥楾his venerable is a person of the wise.鈥欌��[3]
The last characteristic of the wise can be seen as follow:-
鈥�Sapuriso yo hoti attano va峁囜箛o ta峁� pu峁弓ho pi na 辫腻迟耻 karoti, ko pana v膩do apu峁弓hass!
Pu峁弓ho kho pana pa帽h膩bhin墨to 丑腻辫别迟惫腻 濒补尘产颈迟惫腻 a辫补谤颈辫奴谤补峁� avitth膩rena attano 惫补峁囜箛补峁� bh膩sit膩 hoti.鈥�鈥淭hen again, a person of the wise, when asked, does not reveal his own good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points in not full and in not detail, with omissions, with holding back. Of this person you may know, 鈥楾his venerable one is a person of the wise.鈥�
鈥淢onks, a person endowed with these four qualities can be known as a person of the wise.鈥�[4]
As demonstrated above by the Buddha, each four characteristics of the wicked and the wised one can be drawn conclusion as below:-
Accordingly, we can summarize each characteristic of the wicked and the wise one. For the wicked one,
(1) Not revealing his bad points without being asked,
(2) Revealing his less bad points when even though being asked,
(3) Revealing his good points without being asked,
(4) Revealing his good points much more when being asked. For the wise one,
(1) Revealing his bad points without being asked,
(2) Revealing his bad points much more when being asked,
(3) Not revealing his good points without being asked,
(4) Revealing his less good points when even though being asked.
So, according to these situations, we can draw conclusion that the former does not confess his fault, mistake and weakness and he wants to reveal or boast his good points without being asked. There is no need to say when he is asked. The latter usually confesses his fault, mistake and weakness and he does not want to reveal or boast his good points. There is no need to say when he is not being asked. This difference of tow person and the nature of them can be clearly seen. Further good and bad qualifications of the wise and wicked can be analyzed as follows.
Footnotes and references:
[2]:
An. I, P. 390. Pali Text Society II, P. 78.
[3]:
An. I, P. 390. Pali Text Society II, P. 78.
[4]:
An. I, P. 390. Pali Text Society II, P. 78.