3. The Accomplishment of Persistent Effort (Uṭṭhāna-sampadā)

There are many discourses taught by the Buddha concerning the development of social welfare in the Tipiṭaka (Tripiṭaka). They are instructed by the Buddha in a variety of ways and means. The Dighajānu Sutta or Vyaggapajjha Sutta is one of them. It includes many instructions taught by the Buddha for the development of welfare in Tipiṭaka.

The subject matter of Dighajānu in the Dighajānu Sutta is as follows:

"Evaṃ me sutaṃ ekaṃ samyaṃ bhagvā koliyesu viharati koliyānaṃ kakkharapattanigamo. Attha kho dīghajāṇu koliyaputto yena bhagavā tenupsaṅkami; upasaṅkamitvā bhavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dīghajāṇu koliyaputto bhagavantaṃ etadavoca."

"Thus I have heard. Once, the Exalted One was dwelling amongst Kolians in their market town named Kakkarapatta. Then Dighajāṇu, 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 Ānandā, the ex-brother and attendant disciple of the Buddha. While the first Buddhist Council or Synod was held in Rajagaha, Ven. Ānandā reported these words to Ven. Mahākassapa Thera replying the questions of Ven. Mahākasspa.

These words are recorded by monks with three Tipiṭaka 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 Dīghajānu, the householder, to the Buddha are mentioned as follows:

"Mayaṃ, bhante, gihī kāmabhogino puttasambhādhasayanaṃ ājjhāvasāma, kāsikacandanaṃ paccanubhoma, mālāghandhavilepanaṃ dhārayāma, jātarūparajataṃ sādayāma, tesaṃ no, bhante, bhagavā amhākaṃ tathā dhammaṃ desetu, ye amhākaṃ assu dhammā diṭṭhadhammhitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā"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) Diṭṭhadhamma-hitāya;
(2) Diṭṭhadhamma-sukhāya;
(3) Samparāya-hitāya;
(4) Samparāya-sukhāya;

(1) Diṭṭhadhamma means 'in this very life, or in the present life and rebirth and before death'.

(2) Samparāya 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) Diṭṭha-dhamma-hita-sukha;
(2) Samparāya-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:

"Catārome, vyagghapajja, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattati diṭṭhadhammasukhāya. Katame cattāro? Utthāna-sampadā, ārakkha-sampadā, kalyānamittatā, samajīvitā."

They mean “Four conditions, Vyagghajja, conduce to a householder's wealth and happiness in this very life. Which four? The accomplishment of persistent effort (uṭṭhāna-sampadā), the accomplishment of watchfulness (ārakkha-sampadā), that of good friendship (kalyānamittatā) and that of balanced livelihood (samajīvitā)"^[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:

"Katamā ca, vyagghapajja, uṭṭhāna-sampadā? Ida, vyagghapajja, kulaputto yena kammathānena jīvikaṃ (jīvitaṃ) kappeti yadi kasiyā, yadi vānijjāya, yadi gorakkhena, yadi issattena (issathena), yadi rājaporisena, yadi sipaññatarena, tattha dakho hoti analaso, tatrūpāyāya, vīmaṃsāya, samannāgato, alaṃ kātuṃ, alaṃ saṃvidhātuṃ. Ayaṃ vuccati, vyagghapajja, uṭṭhāna-sampadā." 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—at 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—farming;
(2) Vānijja—trading;
(3) Gorakkhana—rearing or breeding cattle;
(4) Issatta—archery;
(5) Rājaporisa—the service of king;
(6) Sipaññatara—any 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 Sāmaññaphala Sutta^[5]. When King Ajātasattu met the Buddha at Komārabhacca’s mango grove, he asked some questions about the fruit of contemplative life describing the fruit of craftsmen getting from their respective crafts.

“Venerable 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?”

In this question of King Ajātasattu, 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 Dīghajāṇu 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’ 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.