ธรรมนูญชีวิต พุทธจริยธรรมเพื่อชีวิตที่ดีงาม

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A CONSTITUTION FOR LIVING Buddhist principles for a fruitful and harmonious life

by P. A. Payutto Translated from the Thai by Bruce Evans

∏√√¡πŸ≠™’«‘µ æ√æ√À¡§ÿ≥“¿√≥å (ª.Õ. ª¬ÿµ‚µ) ∫√Ÿ Õ’·«π å ·ª≈ ISBN 974-8239-00-4 ºŸâ®—¥æ‘¡æå °√¡°“√»“ π“ °√–∑√«ß«—≤π∏√√¡ æ‘¡æå§√—Èß∑’Ë ÒÒˆ ¡°√“§¡ ÚııÚ ®”π«πæ‘¡æå ı, ‡≈à¡ ∑’˪√÷°…“ Ò. Ú. Û. Ù. ı.

𓬠¥ ·¥ß‡Õ’¬¥ 𓬪°√≥å µ—π °ÿ≈ 𓬰ƒ…»≠æß…å »‘√‘ π“¬æ‘ ‘∞ ‡®√‘≠ ÿ¢ π“ß “«¿—§ ÿ®‘Ï¿√≥å ®‘ªî¿æ

ºŸâª√– “πß“π Ò. 𓬪í≠≠“ ≈–∑Õßµ√ß Ú. π“ß»√’π«≈ ≈—¿°‘µ‚√ Û. π“ß “«Õ¡√“ ‰À¡æ‘¡æå Ù. π“ß√—°™π° …¡“ ‘√‘ ı. 𓬙𖰑® §™™’ ˆ. π“ß “«¿§¿√≥å Õ¡√√—µπå ˜. π“¬∏πæ≈ æ√¡ ÿ«ß…å ¯. π“¬¬Õ¥™“¬ · ß»‘√‘ ˘. 𓬫’√–æß…å ©—µ√‡«∑‘π Ò. π“ß “«π¿— «√√≥ ‡°µÿ √âÕÒÒ. π“ß “«∫ÿ…¬“ · ß∑‘æ¬å

Õ∏‘∫¥’°√¡°“√»“ π“ √ÕßÕ∏‘∫¥’°√¡°“√»“ π“ ºŸâÕ”π«¬°“√ ”π—°æ—≤π“§ÿ≥∏√√¡®√‘¬∏√√¡ ºŸâÕ”π«¬°“√°Õß»“ Ÿª∂—¡¿å ‡≈¢“πÿ°“√°√¡°“√»“ π“ π—°«‘™“°“√»“ π“ ™”π“≠°“√摇»… π—°«‘™“°“√»“ π“ ™”π“≠°“√ π—°«‘™“°“√»“ π“ ™”π“≠°“√ π—°«‘™“°“√»“ π“ ™”π“≠°“√ π—°«‘™“°“√»“ π“ ªØ‘∫—µ‘°“√ π—°«‘™“°“√»“ π“ ªØ‘∫—µ‘°“√ π—°«‘™“°“√»“ π“ ªØ‘∫—µ‘°“√ π—°«‘™“°“√»“ π“ π—°«‘™“°“√»“ π“ ‡®â“Àπâ“∑’Ë∫—π∑÷°¢âÕ¡Ÿ≈ ‡®â“Àπâ“∑’Ë∫—π∑÷°¢âÕ¡Ÿ≈

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§”π” °√¡°“√»“ π“ °√–∑√«ß«— ≤ π∏√√¡ √à « ¡°— ∫ Õß§å ° √‡§√◊ Õ ¢à “ ¬∑“ß æ√–æÿ∑∏»“ π“ ¿“§§≥– ß¶å ¿“§√—∞ ·≈–¿“§‡Õ°™π ®—¥ß“π —ª¥“Àå à߇ √‘¡ æ√–æÿ∑∏»“ π“ ‡π◊ÕË ß„π«—π¡“¶∫Ÿ™“ ª√–®”ªï ÚııÚ ∑—ßÈ à«π°≈“ß·≈– à«π¿Ÿ¡¿‘ “§ ‚¥à«π°≈“ß√à«¡°—∫«—¥ √–‡°» √“™«√¡À“«‘À“√ «—¥¬“ππ“«“ ·≈–¡≥±≈æ‘∏∑’ Õâ ß π“¡À≈«ß ”À√—∫∑’Ë¡≥±≈æ‘∏’∑âÕß π“¡À≈«ß√à«¡°—∫Õߧå°√‡§√◊Õ¢à“¬∑“ßæ√–æÿ∑∏»“ π“ ®—¥¢÷Èπ √–À«à “ ß«— π ∑’Ë ı-˘ °ÿ ¡ ¿“æ— π ∏å ÚııÚ ·≈–∑’Ë «— ¥ √–‡°» √“™«√¡À“«‘ À “√ ‡¢µªÑÕ¡ª√“∫»—µ√Ÿæà“¬ °√ÿ߇∑æ¡À“π§√ ®—¥¢÷Èπ„π«—π∑’Ë ˘ °ÿ¡¿“æ—π∏å ÚııÚ ‚¥æ‘®“√≥“‡ÀÁπ«à“ «—¥ √–‡°» √“™«√¡À“«‘À“√ ¡’æ√–‡®¥’¬å∫√¡∫√√æµ ´÷Ëß∫√√®ÿ æ√–∫√¡ “√’√°‘ ∏“µÿ¢ÕßÕß§å ¡‡¥Á® æ√– —¡¡“ —¡æÿ∑∏‡®â“ ·≈–µ—ßÈ Õ¬Ÿ°à ≈“ß°√ÿ߇∑æ¡À“π§√ à«π¿Ÿ¡‘¿“§ °√¡°“√»“ π“√à«¡°—∫ ”π—°ß“π«—≤π∏√√¡®—ßÀ«—¥·≈–«—¥ ”§—≠„π®—ßÀ«—¥ À√◊Õ«—¥∑’Ë¡’§«“¡‡À¡“– ¡®—¥ß“π¥—ß°≈à“« „π‚Õ°“ π’È °√¡°“√»“ π“ ‰¥â®¥— æ‘¡æåÀπ—ß ◊Õ ç∏√√¡πŸ≠™’«µ‘ é ©∫—∫ Õßæ“°¬å ‰∑¬-Õ—ß°ƒ… ‡√’¬∫‡√’¬ß‚¥¬æ√–æ√À¡§ÿ≥“¿√≥å (ª.Õ. ª¬ÿµ⁄‚µ) ´÷Ë߇ªìπÀπ—ß ◊Õ∑’Ë¡’ ‡π◊ÈÕÀ“ “√–∑’Ë¥’ ¡’§ÿ≥§à“·°àæÿ∑∏»“ π‘°™πÕ¬à“߬‘Ëß ‡æ◊ËÕ‡º¬·æ√à„πß“π —ª¥“Àå à߇ √‘¡ æ√–æÿ∑∏»“ π“‡π◊ËÕß„π«—π¡“¶∫Ÿ™“ ª√–®”ªï ÚııÚ æ√–§ÿ≥‡®â“æ√–æ√À¡§ÿ≥“¿√≥å (ª.Õ. ª¬ÿ µ⁄ ‚ µ) ‰¥â ‡ ¡µµ“Õπÿ ≠ “µ„Àâ ° √¡°“√»“ π“ ®— ¥ æ‘ ¡ æå ¢÷È π ‡º¬·æ√à · °à æÿ∑∏»“ π‘°™π‰¥âµ“¡§«“¡ª√– ß§å °√¡°“√»“ π“ ¢Õ°√“∫¢Õ∫æ√–§ÿ≥ æ√–§ÿ≥‡®â“æ√–æ√À¡§ÿ≥“¿√≥å (ª.Õ. ª¬ÿµ⁄‚µ) ‰«â ≥ ‚Õ°“ π’ȇªìπÕ¬à“߬‘Ëß ∑’Ë ‰¥â‡¡µµ“Õπÿ≠“µ„Àâ®—¥æ‘¡æåÀπ—ß ◊Õ ç∏√√¡πŸ ≠ ™’ «‘ µ é ©∫—∫ Õßæ“°¬å ‰∑¬-Õ—ß°ƒ… À«—ß«à“Àπ—ß ◊Õ‡≈à¡π’È ®–Õ”π«ª√–‚¬™πå·°àæÿ∑∏»“ π‘™πºŸâ π„®»÷°…“‰¥âÕ¬à“ß°«â“ߢ«“ß

(𓬠¥ ·¥ß‡Õ’¬¥) Õ∏‘∫¥’°√¡°“√»“ π“

Õπÿ‚¡∑π“ °√¡°“√»“ π“ ª√– ߧ宖®—¥æ‘¡æåÀπ—ß ◊Õ‡º¬·ºàÀ≈—°∏√√¡ „πß“π —ª¥“Àå à߇ √‘¡æ√–æÿ∑∏»“ π“ ‡π◊ËÕß„π«—π¡“¶∫Ÿ™“ ª√–®”ªï ÚııÚ √–À«à“ß«—π∑’Ë ı-˘ °ÿ¡¿“æ—π∏å ÚııÚ „π°“√π’È π“¬ ¥ ·¥ß‡Õ’¬¥ Õ∏‘∫¥’°√¡°“√»“ π“ „ππ“¡¢Õß°√¡°“√»“ π“ ‰¥â·®âß∫ÿ≠‡®µπ“∑’Ë®–®—¥æ‘¡æåÀπ—ß ◊Õ ∏√√¡πŸ≠™’«‘µ ©∫—∫ Õßæ“°¬å ‰∑¬-Õ—ß°ƒ… ‡æ◊ËÕ·®°¡Õ∫‡ªìπ∏√√¡∑“π·°àæÿ∑∏∫√‘…—∑ ·≈–ºŸâ π„®∑—Ë«‰ª °“√∫”‡æÁ ≠ ∏√√¡∑“ππ’È ‡ªì π °“√‡º¬·æ√à § «“¡√Ÿâ § «“¡‡¢â “ „®„Àâ ‡ °‘ ¥ §«“¡‡®√‘≠∏√√¡‡®√‘≠ªí≠≠“·°àª√–™“™π ¥—ß∑’Ëæ√–æÿ∑∏‡®â“∑√ß √√‡ √‘≠«à“‡ªìπ°“√„Àâ ∑’˪√–‡ √‘∞ ‡≈‘»°«à“∑“π∑—Èߪ«ß ‡æ√“–‡ªìπ°ÿ»≈«‘∏’ „π°“√ √â“߇ √‘¡ª√–‚¬™πå ÿ¢ ∑’Ë·∑â®√‘ß·≈–¬—Ë߬◊π·°à™’«‘µ·≈– —ߧ¡ “¡“√∂Õ”π«¬º≈„Àâ≈ÿ∂÷ß®ÿ¥À¡“¬ Ÿß ÿ¥¢Õß æ√–æÿ∑∏»“ π“ ®÷߇ªìπ∫ÿ≠°‘√‘¬“Õ—π§«√§à“∑’Ë®–∫”‡æÁ≠„π«“√–∑’ˇªìπ«—𠔧—≠∑“ß æ√–æÿ∑∏»“ π“ ¢ÕÕπÿ‚¡∑π“°ÿ»≈©—π∑–¢Õß°√¡°“√»“ π“ ∑’Ë ‰ ¥â ∫”‡æÁ ≠ ∏√√¡∑“π¥â « §«“¡¡ÿàßÀ«—ß„À⇰‘¥ª√–‚¬™πå ÿ¢∑’ˇªìπ·°àπ “√·°àª√–™“™π ¢Õ„Àâß“π°ÿ»≈„π°“√ ‡º¬·æ√à∏√√¡π’ È ¡— ƒ∑∏‘ºÏ ≈ π”¡“´÷ßË §«“¡√ࡇ¬Áπæ—≤π“¢Õߪ√–‡∑»™“µ‘ ·≈–§«“¡‰æ∫Ÿ≈¬å ¡—Ëπ§ß¢Õß —ߧ¡ ¡§«“¡¡ÿàßÀ¡“æ√–æ√À¡§ÿ≥“¿√≥å (ª.Õ. ª¬ÿµ⁄‚µ) ÚÒ ¡°√“§¡ ÚııÚ

A Constitution for Living

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3. Abstaining from misconduct and violation of others’ loved or cherished ones; not abusing them, disgracing or dishonoring their families. x Four of speech: 4. Abstaining from false speech, lying and deception; speaking only the truth, not intentionally saying things that stray from the truth out of a desire for personal gain.

5. Abstaining from malicious speech inciting one person against another; speaking only words that are conciliatory and conducive to harmony.

6. Abstaining from coarse, vulgar or damaging speech; speaking only words that are polite and pleasant to the ear.

7. Abstaining from worthless or frivolous speech; speaking only words that are true, reasonable, useful and appropriate to the occasion. x Three of the mind: 8. Not being greedy; not focusing only on taking; thinking of giving, of sacrifice; making the mind munificent.

9. Not thinking hateful and destructive thoughts or having a destructive attitude toward others; bearing good intentions toward others, spreading goodwill and aiming for the common good.

10. Cultivating Right View (sammàdiññhi); understanding the law of kamma, that good actions bring good results and bad actions bring bad results; having a thorough grasp of the truth of life and the world; seeing the faring of things according to causes and conditions.

These ten qualities are variously known as kusala-kammapatha (wholesome courses of action), dhamma-cariyà [principles for virtuous living] and ariya-dhamma [noble qualities]. They are a more detailed description of the threefold sucarita mentioned above: namely, points 1—3 cover righteous bodily conduct, 4—7 cover righteous verbal conduct, and 8—10 cover righteous mental conduct.

(M.I.287)

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SECTION TWO PEOPLE AND LIFE

8. THE CONFIDENT ONE (A life that is perfect) Through conducting his life impeccably and reaping the most benefit out of birth into this world, a person can attain such confidence in his life that he fears nothing, not even death. This is living victoriously, making a success of life. Such a person is one who has attained the objective of living and leads his life according to the following principles: A. Steering one's life to its objectives: he conducts his life toward the realization of the three benefits which are the objectives of life known as the three attha: 1. Diññhadhammikattha: the temporal objective or present benefit, the important kinds being: a) Having good health, a strong body, freedom from disease, pleasant appearance and longevity. b) Having work and income, wealth derived from honest livelihood; being economically self-reliant. c) Having good status, having rank, honor, friendship and social acceptance. d) Having a happy family, making one’s family worthy of respect.

All of the above should be righteously obtained and used or treated so as to produce rightful benefit and happiness both for oneself and for others.

2. Samparàyikattha: the spiritual objectiv objective or further benefit that gives value and meaning to life, and which leads to the profound inner happiness, especially:

ÔÔ

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 ¨ µ¤«´¡ rªnµ ε¨´ µ¦ ¦³ ε ¸É ¦µ« µ à ¬

A Constitution for Living

33

pursuit of benefit to adversely affect the benefit and well-being of the community. For example, in keeping the discipline a monk helps foster the harmony of the monastic community, which is an atmosphere that helps the monks living together all live in comfort and grow in their practice toward attaining the highest benefit (paramattha).

(Nd2 26)

B. Maintaining inner strength: he has the strength that arises from the moral qualities or practices that are life’s assurances—known as the four powers (bala)—which instill such self-confidence into him that he fears no peril, namely: 1. Pa¤¤à-bala: the power of wisdom; he is learned; he has proper and clear knowledge and understanding of all matters and tasks he must deal with, and ultimately the true nature of life and the world; he does things with understanding of their reasons and their real nature.

2. Viriya-bala: the power pow of effort; he always applies himself to his tasks and duties with effort and perseverance; he does not give up, slacken or become discouraged. p of integrity or the power of purity; his 3. Anavajja-bala*: the power conduct and work are honest, faultless, clean, pure and uncensurable.

4. Saïgaha-bala: the power of benefaction; he helps and supports others and makes himself useful to his fellow man; he is a benefactor of the community.

A government official, for example, might bear in mind these four brief injunctions: “Know your work well, perform your duty faultlessly, be honest and do not neglect human relations.”

(A.IV.363)

*

Literally : “the power of blameless action.”