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There are many discourses taught by the Buddha concerning the development of social welfare in the 罢颈辫颈峁璦办补 (罢谤颈辫颈峁璦办补). They are instructed by the Buddha in a variety of ways and means. The 顿颈驳丑补箩腻苍耻 Sutta or Vyaggapajjha Sutta is one of them. It includes many instructions taught by the Buddha for the development of welfare in 罢颈辫颈峁璦办补.

The subject matter of 顿颈驳丑补箩腻苍耻 in the 顿颈驳丑补箩腻苍耻 Sutta is as follows:

"贰惫补峁� me 蝉耻迟补峁� 别办补峁� 蝉补尘测补峁� bhagv膩 koliyesu viharati koliy膩na峁� kakkharapattanigamo. Attha kho d墨ghaj膩峁噓 koliyaputto yena bhagav膩 tenupsa峁卥ami; 耻辫补蝉补峁卥补尘颈迟惫腻 产丑补惫补苍迟补峁� 补产丑颈惫腻诲别迟惫腻 别办补尘补苍迟补峁� 苍颈蝉墨诲颈. Ekamanta峁� nisinno kho d墨ghaj膩峁噓 koliyaputto bhagavanta峁� etadavoca."

"Thus I have heard. Once, the Exalted One was dwelling amongst Kolians in their market town named Kakkarapatta. Then 顿颈驳丑补箩腻峁嘘, a Koliyan householder, approached the Exalted One, respectfully saluted Him and sat on one side. Thus seated he addressed the Exalted One"^[1]

These are the words of Venerable 膧苍补苍诲腻, the ex-brother and attendant disciple of the Buddha. While the first Buddhist Council or Synod was held in Rajagaha, Ven. 膧苍补苍诲腻 reported these words to Ven. 惭补丑腻办补蝉蝉补辫补 Thera replying the questions of Ven. 惭补丑腻办补蝉蝉辫补.

These words are recorded by monks with three 罢颈辫颈峁璦办补 by celebrating the Buddhist Council and from the beginning of first Buddhist Council; these words were maintained by learning and teaching from generation to generation up to the present.

The words requested by 顿墨驳丑补箩腻苍耻, the householder, to the Buddha are mentioned as follows:

"惭补测补峁�, bhante, 驳颈丑墨 k膩mabhogino puttasambh膩dhasayana峁� 膩jjh膩vas膩ma, k膩sikacandana峁� paccanubhoma, m膩l膩ghandhavilepana峁� dh膩ray膩ma, j膩tar奴parajata峁� s膩day膩ma, tesa峁� no, bhante, bhagav膩 补尘丑腻办补峁� 迟补迟丑腻 诲丑补尘尘补峁� desetu, ye 补尘丑腻办补峁� assu 诲丑补尘尘腻 di峁�峁環adhammhit膩ya, di峁�峁環adhammasukh膩ya, sampar膩yahit膩ya, sampar膩yasukh膩y膩"ti.

It means that: "We, Lord, are laymen who enjoy worldly pleasure. We lead a life encumbered by wife and children. We sue sandalwood of Kasi. We deck ourselves with garlands, perfume and unguents. We use gold and silver. To those like us, O Lord, let the Exalted One preach the Dhamma, teach those things that lead to wealth and happiness in this life and to wealth and happiness in future life."^[2]

In these words, we can find four important terms that explain about for four benefits of wealth and happiness or welfare. They are:

(1) 顿颈峁�峁�丑补诲丑补尘尘补-丑颈迟腻测补;
(2) 顿颈峁�峁�丑补诲丑补尘尘补-sukh膩ya;
(3) 厂补尘辫补谤腻测补-丑颈迟腻测补;
(4) 厂补尘辫补谤腻测补-sukh膩ya;

(1) 顿颈峁�峁�丑补诲丑补尘尘补 means 'in this very life, or in the present life and rebirth and before death'.

(2) 厂补尘辫补谤腻测补 means 'future life or future existence or life after death.

(1) Hita means wealth, benefit, effect, advantage, consequence, etc.

(2) Sukha means happiness, pleasure, delight, peace, tranquility, peace of mind, etc.

Sukha is very well-known word among people and everyone wishes for and longs for it. That is because it is a good thing. Though there are four words concerning welfare, we can summarize them with two phrases. They are:

(1) 顿颈峁�峁�丑补-dhamma-hita-sukha;
(2) 厂补尘辫补谤腻测补-hita-sukha;

(1) Welfare and happiness in this very life and

(2) Welfare and happiness in future life or future existence

These two phrases are the main back bone of this research work and are discussed how to develop them according to Buddhist perspective especially, that of Theravada Buddhism.

Let us, now, continue to study and analyze the teaching of the Buddha with regard to how to make welfare developed as follows:

"颁补迟腻谤辞尘别, vyagghapajja, 诲丑补尘尘腻 kulaputtassa di峁�峁環adhammahit膩ya 蝉补峁僾补迟迟补迟颈 di峁�峁環adhammasukh膩ya. Katame catt膩ro? 鲍迟迟丑腻苍补-蝉补尘辫补诲腻, 腻谤补办办丑补-蝉补尘辫补诲腻, 办补濒测腻苍补尘颈迟迟补迟腻, 蝉补尘补箩墨惫颈迟腻."

They mean 鈥淔our conditions, Vyagghajja, conduce to a householder's wealth and happiness in this very life. Which four? The accomplishment of persistent effort (耻峁�峁�丑腻苍补-蝉补尘辫补诲腻), the accomplishment of watchfulness (腻谤补办办丑补-蝉补尘辫补诲腻), that of good friendship (办补濒测腻苍补尘颈迟迟补迟腻) and that of balanced livelihood (蝉补尘补箩墨惫颈迟腻)"^[3]

With these words, the Buddha instructed the four ways and means of the conditions for development. It means that those who want to develop his material progress and happiness have to make an effort with these four ways. If one has wealth, accomplished with material progress or material welfare, he will obtain happiness in his life. It is drawn conclusion that wealth is accompanied by happiness. But it is worth noting that this is referred to worldly happiness.

Then, the Buddha continues to preach some professions of earning living for welfare as follows:

"Katam膩 ca, vyagghapajja, 耻峁�峁�丑腻苍补-蝉补尘辫补诲腻? Ida, vyagghapajja, kulaputto yena kammath膩nena 箩墨惫颈办补峁� (箩墨惫颈迟补峁�) kappeti yadi 办补蝉颈测腻, yadi v膩nijj膩ya, yadi gorakkhena, yadi issattena (issathena), yadi r膩japorisena, yadi sipa帽帽atarena, tattha dakho hoti analaso, tatr奴p膩y膩ya, v墨ma峁僺膩ya, samann膩gato, 补濒补峁� 办腻迟耻峁�, 补濒补峁� 蝉补峁僾颈诲丑腻迟耻峁�. 础测补峁� vuccati, vyagghapajja, 耻峁�峁�丑腻苍补-蝉补尘辫补诲腻." They mean that:

"What is the accomplishment of persistent effort?"

"Herein, Vyagghapajja, whatsoever activity a householder earns his living, whether by farming, by trading, by rearing cattle, by archery, by service under the king, or by any other kind of craft鈥攁t that he becomes skillful and is not lazy. He is endowed with the power of discernment as to the proper ways and means; he is able to carry out and allocate (duties). This is called the accomplishment of persistent effort. This is called the accomplishment of effort."^[4]

In this paragraph, some professions can be found at the time of the Buddha. They are:

(1) Kasi鈥撵补谤尘颈苍驳;
(2) 痴腻苍颈箩箩补鈥攖谤补诲颈苍驳;
(3) Gorakkhana鈥攔earing or breeding cattle;
(4) Issatta鈥攁谤肠丑别谤测;
(5) 搁腻箩补辫辞谤颈蝉补鈥攖he service of king;
(6) 厂颈辫补帽帽补迟补谤补鈥攁ny other kind of craft

The Buddha described these kinds of professions. Whatever it is, the natures of these seven ways are changed in the world and farming is big business in government. We can, however, say that there is the art of archery because it is specified as one of sports in the world. So the competition of archery can be found in media. But it cannot be said that it is only amateur or non-professional. It is not likely to be golf, tennis, football, etc. They are professional sport and can stand for earning living today. So, archery cannot be taken into account as professional sport.

Apart from that, some vocational training and course of works or jobs can be seen in S膩ma帽帽aphala Sutta^[5]. When King 础箩腻迟补蝉补迟迟耻 met the Buddha at 碍辞尘腻谤补产丑补肠肠补鈥檚 mango grove, he asked some questions about the fruit of contemplative life describing the fruit of craftsmen getting from their respective crafts.

鈥淰enerable Sir, there are common craftsmen: elephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp marshals, supply corps officers, high loyal officers, commandos, military heroes, armor-clad warriors, leather clad warriors, domestic slaves, confectioners, barbers, bath attendants, cooks, garland makers, laundrymen, weavers, basket makers, potters, calculators, accountants, and any other craftsmen of a similar sort. They live off the fruits of their crafts, visible in the here and now. They give happiness and pleasure to themselves, to their parents, wives and children, to their friends and colleagues. They put in place an excellent presentation of offerings to priests and contemplatives, leading to heaven, resulting in happiness, conducive to a heavenly rebirth. Is it possible, Venerable Sir, to point out a similar fruit of the contemplative life, visible in the here and now?鈥�

In this question of King 础箩腻迟补蝉补迟迟耻, we can see some vocational training course of works. They are the different business at the times of the Buddha. Some of them are equivalent to the business described in the D墨ghaj膩峁噓 Sutta and some totally different. Although various businesses are different from one another, it is true that any kinds of business have to be done by human beings鈥� effort or perseverance if one wants to develop his welfare.

At any rate, it is sure that the way of earning living in the time of the Buddha and nowadays is different from each other. However, the subject matter of effort or diligence which must be first cultivated for the development of welfare in terms of the exposition of the Buddha is mainly discussed in this chapter.

Footnotes and references:

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[1]:

An. III,P. 107. Pali Text Society IV, P. 280. Pali Text Society Tr. 281.

[2]:

An. III, P. 107. Pali Text Society IV, P. 280. Pali Text Society, Tr. P. 281.

[3]:

An. III, P.107. Pali Text Society IV, P. 281.

[4]:

An III, P. 107. Pali Text Society, IV, P. 281. Pali Text Society, Tr. P. 281.

[5]:

D.I, P. 47. Pali Text Society I, 50.