Buddhist Perspective on the Development of Social Welfare
by Ashin Indacara | 2011 | 61,386 words
This page relates 鈥楾en Kinds of Great Friends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.
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16. Ten Kinds of Great Friends
There are ten kinds of great persons who should not be wringed and they are mentioned in Temiya 闯腻迟补办补 笔腻濒颈. They can be seen as under.鈥�
(1) Buddha,
(2) A lesser Buddha or junior Buddha (Pacceka Buddha),
(3) Arahat,
(4) The foremost disciples of the Buddha (Venerable 厂腻谤颈辫耻迟迟补 and 惭辞驳驳补濒腻苍补),
(5) One鈥檚 mother,
(6) One鈥檚 father,
(7) An honorable person (the person who is worthy of honor),
(8) One鈥檚 mentor, or teacher,
(9) The preacher of Dhamma,[1]
(10) One鈥檚 benefactor.[2]
The persons from one to four are those who should be worthy to pay homage, respect, and honor because they are purest, noblest, greatest, and they have eradicated the all defilements of mind in the world. If someone commits or violate sins towards them, he can get into troubles and encounter huge sufferings in his present and future life.
No need to say about our parents, they are well-known as our great benefactor in our society. They are our initial teacher as well. Everyone knows that no one should wrong them in any way. The person who commits or violates his parents is called the wicked, knave, rake, outcaste, evil person, etc.
In the same way, the rest of persons are our good friends, teacher, and benefactors and so whoever should not commit any sins towards them. If one does, he is the same person with ones mentioned above. The person who does not wrong them can be called a good one and friend.
Footnotes and references:
[2]:
Ibid, P. 150.