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CHAPTER-3 BUDDHIST MORALITY

MINOR MORALITY (CULA-SILA)

Once the Bhagava

[1] (the Exalted One) made a long journey from Rajagaha to Nalanda with a large company of bhikhus[2] numbering five hundred. Suppiya, a wandering ascetic, was also making a long journey from Rajagaha to Nalanda together with his pupil, the youth Brahmadatta.

In the course of the journey Suppiya, the wandering ascetic, maligned the Buddha, the Dhamma and the Samgha in many ways the youth Brahmadatta, the pupil of Supiya, however, praised  the Buddha, the Dhamma and the Samgha in many ways. Thus the teacher and pupil, each saying things directly contradictory to the other, followed , behind the Bhagava and the company of bhikkhus.

Then the bhagava went up the King’s Rest House at the Ambalatthika garden to put up there there with his company of bhikkhus for one night. The wandering ascetic, Suppiya approached the same Rest House with his pupil, the youth Brahmadatta, to put up there for one  night. At the garden also, the

wandering ascetic, Suppiya maligned the Buddha, the Dhamma and the Samgha in many ways, whereas his pupil, the youth Brahmadatta, praised the Budha, the Dhamma and the Samgha in many ways. And in this manner the teacher and the pupil were each saying things directly contradictory to the other.

Then as the night ended the day dawned, the bhikhus congregated in the pavilion when the following conversation arose:  “ Friendsǃ How wonderful ǃ And , indeed, how marvelous, Friends, that what has never happened before has now happened ǃ The Exalted One, the All-knowing, the all seeing, the Homage worthy, the Perfectly Self-Enlightened, understands with clear penetration the varied dispositions of sentient beings. ( As an example of how there are varied dispositions of sentient beings, the bhikhus continued to say)[3]  this wandering ascetic, Suppiya, maligned the Buddha, the Dhamma and the Samgha  in many ways, whereas his pupil, the youth Brahmadatta, praised the Buddha, the Dhamma, the Samgha in many ways.  The teacher and the pupil, each saying things directly contradictory to the other, followed behind the Budhha and the company of Bhikhus.”

The Buddha,  knowing the subject of their talk [4] came to the pavilion, took the seat prepared for him and asked: “ Bhikhusǃ what were you talking about as you are assembled here? What was the subject of your unfinished conversation before I came ?” On thus being questioned, the bhikhus told the Buddha thus :

“Venerable Sirǃ As the night ended and the day dawned, we congregated in this pavilion and the following conversation arose:

‘ Friends ǃ How wonderful ǃ And, indeed, how marvelous, Friends that what has never  happened before has now happened ǃ The Exalted One the All-knowing, the All-seeing, the Homage- Worthy, the perfectly Self-Enlightened, understands with clear penetration the varied dispositions of sentient beings.

This wandering ascetic, suppiya, maligned the Buddha, the Dhammaand and the Samgha in many ways whereas his pupil, the youth Brahmadatta , praised the Buddha, the Dhamma and the Samgha in many ways.  The teacher and the pupil, each saying things directly contradictory to the other, followed behind the Buddha and The company bhikhus.’ “This, Venerable Sir, was the unfinished conversation before the Buddha came in.”   Bhikhusǃ If others should malign the Buddha , the Dhamma and the Samgha, you must not feel resentment, nor displeasure, nor anger on that account.

Bhikhusǃ If you feel angry or displeased when others malign the Buddha, the Dhamma and the Samgha it will only be harmful to you (because then you will not be able to practice the Dhamma).  Bhikhusǃ if you feel angry or displeased when others malign the Buddha, the Dhamma and the Samgha, will you be able to discriminate their good speech from bad? “No, indeed, Venerable Sirǃ” said the Bhikhus. If others malign me, or the Dhamma, or the Samgha, you should explain (to them)  what is false as false, saying ‘ It is not so.  It is not true. It is, indeed, not thus with us. Such fault is not be found among  us.’ Bhikhusǃ if others should praise the Buddha, the Dhamma and the Samgha, you should not feel pleased, or delighted, or elated on that account.  Bhikhusǃ  if you feel pleased, or delighted or elated, when others praise me or the Dhamma, or the Samgha it will only be harmful to you. [5]  Bhikhusǃif others praise me , the Dhamma, or the Samgha, you should admit what is true as true, saying  ‘ It is so. It is true, it is thus with us. In fact, it is to be found among us. 

Minor Morality[6] – Bhikhusǃ when a world ling[7] praise the buddha[8] he might to do so only in respect of matters of trifling and inferior nature, of more morality.[9] And

What are  those matters of a trifling inferior nature, of mere morality, by which  a world ling might praise the Tathagata?

Bhikhusǃ In his praise of Tathagata world ling might say thus: ‘ Samana Gotama abandons all thoughts of taking life and abstains from destruction of life , setting aside the stick and sword, ashamed to do evil, and he is compassionate and dwells with solicitude for the welfare of all living beings.’ Bhikhusǃ In his praise of the Tathagata, a world ling might say thus: ‘Samana abandons all thoughts of taking what is not given and abstains from taking what is not given .He accepts only what  is given, wishing to receive only what is given.  He establishes himself in purity by abstaining from committing theft.’  Bhikhusǃ In his praise of the Tathagata, a worldling might say thus:  “Samana Gotama abandons all thoughts of leading a life of unchastity and practices chastity, remaining virtuous and abstinent from sexual intercourse, the practice of lay people.’

Bhikhusǃ In his praise of the Tathagata ,  a worldling might say thus:  ‘ Samana Gotama abandons all thoughts of telling lies and abstains from telling lies,  speaking only the truth , combining truth with truth, remaining steadfast (in truth) trustworthy and not deceiving.’

Bhikhusǃ In his praise of the Tathagata, a worldling might say thus: “Samana Gotama Abandons all  thoughts of slandering and  abstains from slander. Hearing things from these people to sow the seed of discovered among them.  Hearing things from those people, he does not relate them to those people to sow the seed of discord among them. He reconciles those who are at variance. He encourages those who are in accord.  He delights in unity, loves it and rejoices in it.  He speaks to create harmony.

Bhikhusǃ In his praise of the Tathgat, aworldling might say thus: “Samana Gotama abandons all thoughts of speaking harshly and abstains from harsh speech. He speaks only blameless words, pleasing to the ear, affectionate, going to the heart, courteous, pleasing to many and heartening to many.’

Bhikhusǃ In his praise of the Tathagata, a worldling might say thus: ‘Samana Gotama abandons all thoughts of taking frivolously and abstain from being truthful .His speech is appropriate to the occasion, being truthful, beneficial , consistent with the Doctrine and the Discipline, memorable, timely and opportune, with reasons, confined within limits and conducive to welfare.’ In his praise of the Tathagata, a worldling might say thus: ‘Samana Gotama abstains from destroying all seeds and vegetation.

 ‘Samana Gotama takes only one meal a day, not taking food at night and fasting after mid-day.

“Samana Gotama abstains from dancing, singing, music and watching (entertainments) that is a stumbling block to the attainment of morality.    

“Samana Gotama abstains from wearing flowers, using perfumes and anointing with unguents.

“Samana Gotama abstains from the use of high and luxurious beds and seats.

“ Samana Gotama abstains from the acceptance of  gold and silver.

“ Samana Gotama abstains from the acceptance of uncooked cereals.

“ Samana Gotama abstains from the acceptance of uncooked meat.

“ Samana Gotama abstains from the acceptance of women and maidens.

“ Samana Gotama abstains from the acceptance of male and female  slaves.

“ Samana Gotama abstains from the acceptance of goats and sheep.

“ Samana Gotama abstains from the acceptance of chickens and pigs.

“ Samana Gotama abstains from the acceptance of elephants cattle, horses and mares.

“ Samana Gotama abstains from the acceptance of cultivated or uncultivated land.

“ Samana Gotama abstains from acting as messenger or courier.

“ Samana Gotama abstains from buying and selling.

“ Samana Gotama abstains from using false weights and measures and counterfeits.

“ Samana Gotama abstains from such dishonest practices as bribery , cheating and fraud.

“ Samana Gotama abstains from maiming, murdering, holding persons in captivity, committing highway robbery, plundering villages and engaging in dacoity.

O Bhikhusǃ Such are things that might be said should a world ling praise the Tathagata.

MIDDLE MORALITY (MAJJIMA-SILA)

And then there are certain respected samanas and brahmanas (recluses in general) who, living on the food offered out of faith ( in Kamma and its results), are given to destroying such things as seeds and vegetation. And what are such things? They of five kinds, namely, root-germs, stem-germs, node-germs, plumule-germs and seed-germs. Samana Gotama abstains from destroying such seeds and vegetation. Bhikhusǃ A worldling might praise the Tathagata in this manner.

And then there are certain respected samanasand brahmanas who, living on the food offered out of faith (in kamma and its results) are given to strong up and using thing offered, such as ccoked rice , beverages, clothing, sandals beds, unguents and eatables. SamanaGotama abstains from  storing up and using such things. Bhikhusǃ A worldling might praise theTathagata in the manner.

13. And then there are certain respected samanasand  brahmanas who, living on the food offered out of faith (in kamma and its results) are given to watching (entertainments) that is a stumbling block to  the attainment of morality. And what are such entertainments? They are: dancing , singing, music, shows, recitations, hand-clapping, brass-instrument-playing, drum-playing, art exhibitions, playing with  an iron ball , bamboo raising games, rituals of washing the bones of the dead, elephant-fights horse-fights buffalo-fights, bull-fights, goal-fights, sheep-fights,  cock-fights, quail-fights, fighting with quarter-staffs, boxing, wrestling, military, tattoos, military reviews route marches and troop- movements, Samana Gotama abstains from watching (entertainments) which  is a stumbling block to the attainment of morality. Bhikhusǃ A world ling might praise the Tathagata in this manner.

14. And then are certain respected samanas and Brahmanas who, living on the food offered out of faith (in kamma and tis results) , are given to gambling (and taking part I sports and games) that weakness one’s vigilance (in the practice of morality). And what are such sports and games? They are: playing chess using on eight-squared or ten-squared broads: playing imaginary chess using the sky as a chess- boards: playing chess on moon-shaped chess-boards; flipping cowries with thumb and finger; throwing dice; playing up cat; playing with brush and paints; playing marbles; playing at whistling with folded leaves: playing with miniature ploughs; acrobatics; turning palm-leaf wheel; measuring with toy-baskets made of leaves; playing with miniature chariots; playing with small bows and arrows; alphabetical riddles; mind-reading and simulating physical defect. SamanaGotamaabstains from gambling(and taking part in such sports and games) that weakens one’s vigilance(in the practice of morality )  A worldling, bhikkhus, might praise the Tathagata in this manner.

15 And then there are certain respected samanas brahmanas who, living on the food offered out of faith (in Kammaand its results), are given to using high and luxurious  beds and their furnishings. And What are they? They are: high couches; divans raised on sculptured legs; long-fleeced carpets; woolen coverlets with quaint ( geometrical ) designs; white woolen coverlets; woolen coverlets with fringes on one or both sides; gold-brocaded coverlets with floral designs; mattresses stuffed with cotton; woolen coverlets with pictorial designs; woolen coverlets with fringes on one or both sides; gold-brocaded coverlets; silk coverlets; large carpets (wide enough for sixteen dancing girls to dance on) ; saddle cloth and trappings for elephants and horses; upholstery for carriages, rugs made of black panther’s hide, rugs made of antelope’s hide, red canopies and couches with red bolsters at each end . Samana Gotama abstain from using such high and luxurious, beds and their furnishings . A worldling, bhikkhus, might praise the Tathagata in the manner.

16. And then there are certain respected samanas brahmanas who, living on the food offered out of faith (in Kammaand its results), are given to beautifying or adorning themselves. And what are such embellishment and adornments? They are; using perfumed cosmetics, getting massaged, taking perfumed baths, developing one’s physique, using mirrors, painting eye-lashes dark , decorating (oneself) with flowers, applying powder  lotion to the body, beautifying the face with powder and lotion, wearing bangles, tying the hair into a top-knot, carrying walking sticks or ornamented hollow cylinders (containing medicinal herbs )or swords, using multi-colored umbrellas or footwear (with gorgeous designs), wearing a turban or hair-pin set with rubies, carrying a Yak-tail fan and wearing long white robes with fringes. SamanaGotama abstainsfrom such embellishment and adornment. A  worldling,  bhikkhus, might praise theTathagata in this manner.

17-And then there are certain respected samanas brahmanas who, living on the

food offered out of faith (in Kamma and its results), are given to engaging

themselves in unprofitable talk ( that is contrary to correct practice conducive to

the attainment  of deva realms and Nibbana), such as talk about kings, thieves,

ministers,  armed forces, calamities, battles, food, drinks, clothing, beds, flowers,

unguents, relatives, vehicles, villages, market-towns, cities, provinces, womenfolk,

heroes, streets, waterfronts, the dead and the departed, trivialities, the universe, the

oceans, prosperity, adversity , and so on. [10] Samana Gotama abstain from engaging

himself in such unprofitable talk. A worlding, bhikhus, might praise the Tathagata

in this manner.  18.And then there are certain respected samanas brahmanas who,

living on the food offered out of faith (in Kamma and its results), are given to

mutually disparaging  disputes. And what are they? (They are as follows:) “ You

do not know this Doctrine and Discipline. I know this Doctrine and Discipline .

How  practice is wrong . My practice is right. My speech is coherent and sensible.

Your speech is not coherent and sensible. What you should say first , you say last;

and  what you should say last, you say first. What you have long practiced to say

has been upset now. I have exposed the faults in your doctrine. You stand rebuked.

Try to escape from this censure or explain it if you can.” Samana Gotama abstains

from such mutually disparaging disputes. worldling, Bhikkhus, might praise the

Tathagata in this manner.

 And then there are certain respected samanas brahmanas who, living on the food

offered out of faith (in Kamma and its results), are given to serving as messengers

or couriers. And what are  such services? They are: going from this place to that

place, or coming from that place to this place and taking things from this place to

that place, or bringing things from that place to this place, on behalf of kings,

ministers, Brahmins, householders and youths. Samana Gotama abstain from

serving as messenger or courier. A worldling , bhikhus, might praise the Tathagata

in this manner.

 And then there are certain respected samanas brahmanas who, living on the food

offered out of faith (in Kamma and its results), practice deceitful pretension

(attainments), flattery (for gain), subtle insinuation  by signs and indications (for

gain), using pressure (to get offering ) and the seeking of more gain  by cunning

offer of gifts. Samana Gotama abstain  from such pretension and flattery.

Aworldling, Bhikkhus, might praise the Tathagata in this

manner.

Major Morality(Maha-Sila)

And then there are certain respected samanas brahmanas who, living on the food

offered out of faith (in Kamma and its results), make a  wrong-full living by means

of low arts contrary to correct practice conducive to the attainment of deva realms

and Nibbana. And what are such low arts? They are: fortune telling from a study

of physical characteristics , or of signs and omens, or of lightning; interpreting

dreams;reading physiognomy; prognosticating from a study of rat-bites; indicating

benefits fromfire-oblation with different kinds of firewood, or with different kinds

of ladles, with husks, broken rice, whole rice clarified butter, oil, oral spells;

forecasting good or bad fortune from the signs and marks of a piece of land; being

versed in state affairs; reciting spells in the graveyard to eliminate

danger; reciting spells to overcome evil spirits; using  magical formulae learnt in a

mud-house;  charming snakes and curing snake-bites; treating poisoning; curing

scorpion-stings or rat-bites; treating poisoning; curing scorpion-stings or rat-bites;

interpreting animal and bird sounds and the cawing of crows; foretelling the

remaining length of life; diverting the flight of arrows; and identifying the cries of

animals, Samana Gotama abstains from making a wrongful living by such means.

A worldling,bhikhus, might praise the Tathagata in this manner.

22-And then there are certain respected samanas brahmanas who, living on the

food offered out of faith (in Kamma and its results), make a  wrong-full living by

means of low arts contrary to correct practice conducive to the attainment of deva

realms and Nibbana. And what are such low arts? They are: reading the portents of

gems; dresses, sticks, daggers, swords, arrows, bows and other weapon; reading

the characteristics of women, men, young men, young women, male slaves, female

slaves, elephants, horses, buffaloes, bulls and other cattle, goats, sheep , chicken,

quails, iguanas, pointed-eared animals[11], tortoises and game-beasts, Samana

Gotama abstains from making a wrongful living by such means.  A worldling ,

bhikhus, might praise the Tathagata in this manner.

23 And then there are certain respected samanas brahmanas who, living on the

food offered out of faith (in Kamma and itsresults), make a  wrong-full living by

means of low arts contrary to correct practice conducive to the attainment of deva

realms and Nibbana. And what are such low arts? They are: making predictions

about kings doing to war ; about  kings coming  back from war; about kings 

advancing  in battle  from their home country ; about kings from foreign countries

retreating; about kings from foreign countries advancing in battle ; about kings

retreating to their home country; about kings from their home country proving

victorious; about kings from foreign countries losing  battles; about kings from

foreign countries winning battles; about   kings  in their home country  losing

battles; and about probabilities of victories and losses of warring kings.  Samana

Gotama abstains from making  a  wrongful living by such means .  A worldling , 

bhikkhus, might praise the  Tathagata in this manner.

 24 And then there are certain respected samanas brahmanas who, living on the

food offered out of faith (in Kamma and its results), make a  wrong-full living by

means of low arts contrary to correct practice conducive to the attainment of deva

realms and Nibbana. And what are they? They are: making predictions about the

eclipse after of moon or of that sun , about the conjunction of a group of stars with

a planet,  about the correct or incorrect course of the moon, the sun and the

planets;  about meteors , earthquakes  and thunder ; about the rising and setting of

the moon, the sun and the planets; about the phenomena of darkness and

brightness  following such rising and  setting; about the effects of the eclipse of the

moon or of the sun, or of the planets; about the effects of the moon or the sun

taking the right course; about the effects of the moon of the sun taking the wrong

course; about the effects of the right course; about the effects of the moon or the

sun taking the wrong course;  about the effects of the moon or the sun  taking the

wrong course; about the effects of planets taking the right course; about the effects

of the planets taking the wrong course; about the effects  of meteors, comets, and

thunder; about the effects of the rising and setting of the moon, or of  the sun, or of

the planets; of the moon ,  or the sun, or the planets; and about the effects  of the

phenomena of darkness or brightness following such rising and setting samana

gotama  abstains from making a wrongful living by  such means. A worldling,

bhikkhus, might praise the tathagata in this manner.

25-And then there are certain respected samanas brahmanas who, living on the

Food offered out of faith (in Kamma and itsresults), make a wrong-full living

 by means of low arts contrary to correct practice conducive to the attainment of

deva realms and Nibbana. And what are they? They are: predicting rainfall or

drought, abundance or famine,  peace or calamity, disease or health, and

knowledge of counting on the fingers or of arithmetical or mathematical

calculations, of versification, and of treatises of controversial matters (such as the

origin of the Universe etc.) . Samana Gotama abstains from making a wrongful

living by such means.  A worldling, bhikhus, might praise  the Tathgata in this

manner.

26.And then there are certain respected samanas brahmanas who, living on the

food offered out of faith (in Kamma and its results), make a  wrong-full living by

means of low arts contrary to correct practice conducive to the attainment of deva

realms and Nibbana. And what are they? They are: bringing the bride to the

bridegroom; leading away the bride from her father’s  home; arranging betrothal,

or divorce; making predictions relating to acquisition or distribution of property;

causing gain or loss of fame and prosperity; curing the tendency to abort or

miscarry, easting spells to cause immobility of the tongue or the jaws; reciting a

spell to stop an attacking hand or to cause inability to speak or to hear;  conducting

seances with the aid of mirrors, or employing young women or female slaves as

mediums; propitiating the sun or the Brahma; making fire issue from the month by

means of a spell; and making invocations to the goddess of glory, Samana Gotama

abstains from making a wrongful living by such means. A worldling , bhikkhus,

might praise  the Tathagata in this manner.

27. And then there are certain respected samanas brahmanas who, living on the

food offered out of faith (in Kamma and its results), make a  wrong-full living by

means of low arts contrary to correct practice conducive to the attainment of deva

realms and Nibbana. And what are they? They are: propitiating the dewas by

promises of offerings; making offerings to dewas for favors granted; causing

possession by spirits or exorcising them; casting spells with magical formulae

learnt in a mud-house; turning a eunuch into a man; turning a man into a eunuch;

practicing the art of choosing building-sites; propitiating the dewas while 

choosing building-sites; practicing the profession of mouth-washing or bathing;

fire-worshipping; causing vomiting; giving purgatives; using emetics, or catharses;

letting out phlegm etc. From the head; preparing ear-drops or eye drops; preparing

medicinal snuff, or eye ointment to remove cataracts; preparing eye-lotions; curing

cataracts; doing surgery; practicing pediatrics ; preparing basic drugs and dressing

sores and removing the dressing. Samana Gotama abstain from making a wrongful

living by such means. A worldling, bhikkhus, might praise the Tathagata in this

manner.  Bhikhusǃ These are the matters of a trifling and inferior nature, of mere

morality, in respect of which a worldling might speak when praising

 the Tathagata.

Confidence in the Purity of the Virtue

When a person believes with rational though in the basic Ratana or Facts of Life,

he or she can become a true Buddhist, sooner or later. Therefore the important and

basic points one should believe in as a Buddhist are mentioned here. Here only

those teachings that one should know to become a true Buddhist are selected.

 A genuine Buddhist  has a clear  fain in Three Jewels or Three Gems so That he

or she will have fight view and right conduct. One should not have a wavering

mind about the Buddha, the Dhmma and the Samgha, the Three in comparables. 

There should be no doubt about the last that the Buddha is the Enlightened and 

Pure One, that the Dhamma surely leads to supreme truth and ultimate peace, and

that the Samgha is the community of noble  ones. When unique virtues of each

jewel are known clearly one will have no skepticism at  all. So the virtues of the

Three Jewels are mentioned as follows:

The Nine Great Virtues of The Buddha

The Omniscient Buddha possesses the Nine Great Virtues of Chief Characteristics-

(1) Araham: He is far  away from all mental defilements; He has destroyed all mental defilements; He has cut off the rounds of  samsaric  lives completely; He  is worthy of respect and homage from all sentient beings; He does not do evil deeds in solitude, and never indulges in them even  when  other are not present. So  Araham comprehends these noble and sacred powers of the Buddha. Perfection is his greatest virtue.  

(2) Sammasambuddha: The Buddha wins Supreme Enlightenment by his own efforts and by himself alone. No external help, such as God or Savoir or A vatar(Incarnate Being ) are necessary. His own  Parami- Perfections alone make him realize the highest truths of life. This means a Virtue / Characteristic of  Sammasambuddha.

(3)  Vijja-carana sampanna: He has acquired the pure knowledge and moral conduct  in many past lives and in the present life . So  he has perfect knowledge and conduct, with the title of Vijja-carana Sampanno.

(4) Sugata: He has reached the Bliss of Nibbana by walking the Right Path (Well-gone). And he teaches only the Right Way to Peace and Purity, by speaking the truth always. So he is endowed with Sugata.

(5) Lokavidu: he fully knows and understands the nature of Three worlds, namely,the World of living beings (Satta loka). The World of Conditioned Things (Sankhara Loka). He is the knower of the worlds. Lokavidu.

(6) Anuttaropurisa dhammasarathi: He is the unsurpassed Guide of men to be tamed. He is tames civilizes those who are worthy of his teaching. So Anuttaropurisa dhmma sarathi Guna  is attained.

(7) Satthadeva manussanam: he is the teacher of gods and men, the supreme teacher earning the title Sattha deva manussanam.

(8) Buddho: As  he has realized the Four Noble Truth with the highest conduct and insight, he is known as Buddha. The Ultimate Truths are  known to him.

(9)  Bhagava: he has six great mental and spiritual powers  and other supernormal powers. So, he is known as Bhaghava.

      

 (b) The Six Great Virtues of the Dhamma

(1)  The Dhamma is well and correctly taught (Svakkhato). Or Dhamma is well-expounded.

(2) The Dhamma is immediately apparent or realizable. (Sanditthiko)

(3) The Dhamma is timeless and has immediate effects for those who follow it. (Akaliko)

(4) The Dhamma is worthy of investigation. And of the nature of personal invitation. (Ehipassiko)

(5) The Dhamma is worthy of progress by one constant practice.  (Opaneyyiko)

(6) The Dhamma is to be attained by the wise, each for himself. (Paccattam Veditabbo)

The above Six Great Noble Qualities belong to the Dhamma.

(c) The Nine Virtues of the Samgha

(1) Of good conduct is the Order of the Disciples of the Enlightened Buddha. (Suppattipanno)

(2) Of upright conduct is the Order of the Disciples of the Enlightened Budhha (Ujuppattipanno)

(3) Of wise conduct is the Order of the Disciples of the Enlightened Buddha. (Nayappattipanno)

(4) Of dutiful conduct is the Order of the Disciples of the Enlightened  Buddha. (Samicippattipanno)

(5) This order of the Disciples of the Enlightened Buddha, namely, these Four Pairs of Persons, the Eight Kinds of Ariya Individuals, are worthy  of offerings. (Ahuneyyo)

(6) Is worthy of hospitality,.(Pahuneyyo)

(7) Is worthy of gifts .(Dakkhineyyo)

(8) Is worthy of reverence.  (Anjalikaraniyo)

(9) Is an incomparable field of merit to the world. (Anuttaram punna khettam lokassa) So a true, confident Buddhist, knowing the virtue / characteristics of Ti-Ratana, always revere and respect the three jewels mentioned above.

Description of Virtue (Sila-Niddesa)

When a Wise man , established well in Virtue, ‘Develops Consciousness and Understanding, ‘Then as a bhikhu ardent and sagacious ‘He succeeds in disentangling this tangle’ ( S.i,13).

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[1]   Bhagava: this the the most frequently used appellation of the Bhuddha in the Suttanta Pitaka.

[2]  Bhikhus: A Bhikhu is amember of the Buddhist Order (the Samgha).

[3] As  explained in the Commentary.

[4] The Buddha, through his faculty of knowing other people’s minds and through his omniscience, already knew all that had happened and been discussed in his absence..But it was customary for him to ask the bhikhus or lay disciples what they had been discussing , as an introduction to a discourse he would give on the subject.

[5] Feeling of pleasure or delight due to faith in and devotion to the Buddha is meritorious (kusala Dhamma). But when the feeling of pleasure or delight is tainted with personal attachment to the Buddha , it becomes Demetrious (akusala dhamma). Thus it will be an obstacle in practicing the Dhamma , and will be harmful to the striving for Jhana,magga, phala.

[6] Minor Morality: the terms Minor Morality , Middle Morality and Major Morality are literal translations .These should not be taken as indicating that the latter  two are higher than the first. Minor Morality is basic morality most of which is applicable to all . the other  two are more comprehensive, mostly applicable  to Samanas and Brahmanas.

[7] Worldling: Puthujjhana one who has not attained any magga. 

[8] Tathagata:lit., “Thus come or thus gone “ (following the course and the practice of the former Buddha ). This application, meaning he who has won the  four Noble Truths, is used frequently by the Buddha in referring to himself or to former Buddhas. The commentary gives eight interpretation of this term.  

[9] Mere Morality: Morality (sila) as such is is trifling and inferior when compared with concentration (Samadhi) and wisdom (panna).

[10] And so on: by this is meant “forests, mountains, rivers and islands.’

[11] Pointed-eared animal ; kannika. The Commentary here says this term means pinnacles of houses or points of ear-ormaments.