Welfare in this life and the next: from Dīghajāṇusutta

It is the ultimate goal of every being in existence to be free from hardship, affliction, and misfortune. The common desire of beings is to be free from hardship, as there is no single being who desires misfortune over welfare. However, such a desire for welfare is not limited to this existence alone; it extends to the next existence as well. At the last moment of one's life, beings crave a better rebirth for welfare in the next life. Although such a desire for welfare is present within every being, it is not always fulfilled, and the number of people whose desires are fulfilled is extremely minute compared to those who don't. You may also be wondering what steps one can take to achieve welfare in this life and the next. In the Dīghajāṇusutta, the Buddha gave Dīghajāṇu instructions on how to accomplish the desire to achieve welfare in the Dīghajāṇusutta.

At one time, Dīghajāṇu, a layperson from the land of the Koliyans, approached the Buddha while he was staying in Kakkarapatta. Dīghajāṇu expressed that he and his fellow laymen indulged in sensual pleasures and lived with their families, enjoying luxuries such as sandalwood, garlands, perfumes, and wealth. He requested the Buddha to teach them the Dhamma in a manner that would bring them happiness and well-being in both their current lives and future existences.

The Buddha outlined four factors contributing to the welfare and happiness of a layperson in life: accomplishment in initiative, protection, good friendship, and balanced finances.

1. Accomplishment in initiative involves earning a living through ethical means like farming, trade, or government service, and organising work efficiently.

2. Accomplishment in protection entails owning and safeguarding legitimate wealth acquired through personal effort, ensuring it's protected from various foreseeable and unknown risks.

3. Accomplishment in good friendship involves associating with morally upright and wise individuals, emulating their virtues, and engaging in meaningful discussions.

4. Accomplishment in balanced finances means managing income and expenditure sensibly, avoiding both extravagance and excessive frugality.

The Buddha also warned against four drains on wealth: philandering or having wrongful affairs, drinking, gambling, and having bad and unwise companions. Conversely, he highlighted four sources of wealth: abstaining from harmful behaviours and maintaining good friendships and associations. These factors collectively contribute to the prosperity and well-being of an individual in this present life.

These four factors highlight the conduct one must follow to ensure prosperity and welfare in this present life. Additionally, the Buddha emphasised four conducts one must follow to ensure both spiritual progress and worldly welfare in future existences to come. In this post, the latter four conducts will be discussed further.

The Buddha mentioned that these four things lead to the welfare and happiness of a layperson in future lives: accomplishment in faith (saddhā), morality (sīla), generosity (cāga), and wisdom (paññā). Although in this sutta, the Buddha mentioned these four things as contributors to welfare in future lives, it's crucial to understand that these are four essential pillars contributing to both spiritual and worldly well-being in the present life.

(i) Accomplishment of Faith (Saddhā):

Saddhā, or faith, is fundamentally about having unwavering trust in the Triple Gems (Buddha, Dhamma, and Saṅgha), the Four Noble Truths, the law of kamma, the existence of past and future lives, and the practices leading to liberation from saṃsāra. From another perspective, saddhā also encompasses wholeheartedly committing oneself to wholesome actions and believing in the positive outcomes of such virtuous deeds.

(ii) Accomplishment of Morality (Sīla):

In the Suttapitaka, the Buddha emphasises very frequently the importance of sīla, or moral conduct, as the fundamental basis for spiritual progress. He stresses that establishing oneself in sīla is essential for anyone who are committing themselves into the noble practice taught by him. The Buddha compares sīla to the earth, suggesting that just as all physical activities rely on the support of the earth, the cultivation of the Noble Eightfold Path depends on sīla. The Buddha highlighted that the purification of sīla is the foundation of all wholesome qualities and the 'base' where all wholesome qualities stand on. Thus, according to the Buddha's teachings, the path to enlightenment begins with the cultivation of sīla and right understanding.

When a person dedicates themselves to following precepts, their verbal and bodily actions are safeguarded, preventing wrongdoings from arising. Consequently, they are shielded from actions that could lead to misconduct and can also become more mindful of their mental defilements that may contribute to wrongdoing. Without diligent adherence to the 5, 8, or 10 precepts, one's verbal and bodily actions can become tainted since their mental foundation unfit for the further cultivation of wholesome qualities.

Imagine a clay pot with holes at the bottom; no matter how small or big these holes are, water will seep through, regardless of how frequently it's refilled. Similarly, in the absence of moral conduct, all wholesomeness can "leak out." Therefore, sīla acts as the base upon which all wholesome actions stand. Not only does it provide a solid foundation for wholesome deeds, but it also safeguards one's reputation, possessions, and other worldly achievements.

For example, a person who doesn't adhere to the precept of not killing lacks compassion within themselves, and thus the wholesome Brahmavihāra of 'karuṇā' (compassion) is absent. Similarly, one who disregards the precept of not stealing lacks honesty and purity within themselves, resulting in the absence of the wholesome abiding of 'right livelihood' (sammā-ājīva). Those who engage in wrongful sexual acts damage their reputation and right view. Abstaining from alcohol and drugs is essential to maintain wisdom and attention, preventing physical and verbal misconduct. Persistent lying can enable individuals to cover up wrongful actions, and hesitation to follow such moral conduct causes one to repeatedly commit wrongdoings, as they understand that all of their wrongful deeds can be covered up through lies, fraud, and deceit. This is why in the Ambalaṭṭhika-rāhulovāda-sutta (MN 61), the Buddha explained to Rāhulā that one who feels no shame in telling deliberate lies will engage in various evils. Therefore, it's crucial to train oneself not to engage in deliberate falsehoods, even in jest.

A person who does not consistently follow moral conduct cannot succeed in both samatha and vipassanā practices, as their minds are polluted by their wrongdoings. That's why sīla acts as the first and foremost practice that every Buddhist must adhere to before committing oneself to meditation practice. The Rathavinīta-sutta illustrates sīla as the initial step in a progressive journey towards the complete eradication of unwholesome traits, i.e. for the achievement of Arahantship. The sutta likens this process to a relay race, where sīla represents the first lap. Additionally, the texts emphasise the significance of sīla by describing it as the foundation, the starting point, and the primary practice of self-control and restraint. This underscores sīla's pivotal role as the foremost among wholesome phenomena, and highlights its importance in the path towards liberation.

(iii) Accomplishment of Generosity (Cāga):

A training that can dispel stinginess (macchariya) is the practice of generosity (cāga), which targets the type of defilement favouring one's success and accomplishments primarily over others. While most people recognise stinginess concerning possessions, the Buddha identified five types of stinginess present in individuals still affected by defilements: the stinginess regarding dwelling places, relationships and families, gains and possessions, recognition, and mental possessions (such as knowledge and learned things). According to the Abhidhamma, stinginess (macchariya) is paired with dosa (anger) rather than lobha (greed), as it often manifests when others associate with one's possessions, triggering a form of anger. Macchariya's full definition in Pāḷi means 'a narrow view that wishes other people not to have the gains that one has achieved.' Therefore, in the Sutta, the Buddha mentioned that the accomplishment of generosity occurs "when a layperson rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share."

The term "cāga" literally denotes relinquishment and abandonment, a loosening of the tight grip one has on possessions. However, the act of giving away, even if driven by negative motives such as favouritism, ill-will, fear, or delusion, does not reflect the positive virtue of generosity that 'cāga' embodies because 'cāga' in itself is pure and based on a wholesome disposition. In Buddhism, there's a gradual process of renunciation, beginning with relinquishing external possessions. As the disposition towards renunciation strengthens and is complemented by a deeper insight into reality with insight (insight wisdom), one becomes disenchanted with sensory pleasures and may choose to renounce household life for ordination. This progression involves guarding the senses to limit sensory input, followed by meditation to eradicate deeply rooted defilements and cultivate noble qualities. Thus, the foundation of this entire process of overcoming attachment to one's worldly possessions lies in "dāna," the practice of giving.

(iv) Accomplishment of Wisdom (Paññā):

All the aforementioned practices must always be paired with wisdom (paññā) as it enables one to understand what is right and wrong, knowing what actions must be undertaken and avoided. This entails possessing the ability to distinguish between what is wholesome and unwholesome, which is known as right view regarding kamma: kammassakatāsammādiṭṭhi. Realistically speaking, only individuals with a correct understanding of kamma may refrain from unwholesome actions, as they fear the negative consequences that may arise. Those without this understanding may not believe in committing wholesome acts, thereby lacking the motivation to proliferate wholesomeness.

A fundamental concept in Buddhism is that all beings are heirs to their own kamma. In the Upajjhatthana-sutta, the Buddha advised his disciples to reflect daily on the understanding that 'Whatever actions I do, whether good or evil, of that I shall be the heir.' This encourages deeper reflection on one's actions throughout the day, enabling wise avoidance of unwholesomeness and greater effort in cultivating wholesomeness. Taking it a step further, possessing insight knowledge to penetrate the Four Noble Truths with genuine understanding is even more beneficial. This leads to liberation from the endless cycle of suffering.

As mentioned earlier, it is the ultimate desire of all beings in existence to live a life filled with welfare, free from all hardship and misfortune. This desire extends not only for this life but also for future existences to come. Although there are many ways one may adopt to fulfill such desires through various worldly means, positive outcome is not guaranteed until one chooses to follow guidelines given by the Buddha to ensure welfare both in this present life and the next. If you are someone who wishes to achieve such welfare, it is vital to put in the right effort for the attainment of such accomplishments.

It is important to note that the Buddha gave many teachings to those who wish to live a blissful life for those whose craving for existence (bhava-taṇhā) is strong and their wisdom for liberation not as ripe, as well as to those who wish to escape from the rounds of rebirth. Thus, if you adhere to the Buddha's teachings, welfare can be ensured both in this life and the next, even if you are someone who is still hesitant to escape from the endless rounds of saṃsārā due to craving. However, you must develop a core understanding that as long as you are still enwrapped in the rounds of rebirth, there will be continued dukkha of birth, old age, sickness, death, sorrow, lamentation, pain, distress, despair, association with the unbeloved, separation from the loved, not getting what one wants, and ultimately, the five clinging aggregates.

May you realise the Four Noble Truths in this lifetime.