Subject:

L/O/G/O

BUDDHIST FAMILY
ESTABLISHMENT
THE SHORTEST
PATH TO
HAPPINESS

Religion and
New Generation

Lecturer:
Dr. Piyadee
Prasertsom

VEN. NGUYEN HOANG

PHUC
(5501201046)

INTRODUCTION
Family is a determining factor very
important for social development. The
happiness of family is essential to the
happiness of society.
In Buddhism, one can find all the
necessary advice which can help one to
lead a happy married life. One should not
neglect the advice given by the Buddha if
one really wants to lead a happy family life.

INTRODUCTION
My research aims to explore some core
teachings of Buddhism in presenting how a
peace-loving family can be a source of and
role model for establishing happiness in our
family life. Most important are the Buddhas
teachings which provides us guideline for
avoiding suffering and bringing peace and
happiness not only to our family but also
our whole society. The research will be
carried out based on the early Pli texts.

CONTENT
Buddhist attitude to family life
Buddhist morality in family life
Buddhist concept of happiness
Buddhas teachings guide the family life in
new generation

Buddhist attitude to
family life
Modern life
is fraught with
all kinds of
tension
and
stress.
We
inevitably
discover that
it
is
due
mainly
to
selfishness
and lack of
patience,

divorces

child-abuse

wife-battering

teenage pregnancies

In the Sglovda-sutta, the Buddha gives

good advice on how to maintain peace and
harmony in the family life between
husband and wife in order to achieve a
happy married life.

Buddhist attitude to
family life

Parental responsibilities for children

and the children's duties toward
parents are also clearly mentioned
in this Sutta as useful guidelines for
the attainment of a happy family.

Buddhist attitude to
family life

Mtpitu
upahna,
puttadrassa
sagaho;
Ankul
ca
kammant,
eta
magalamuttama.
Attending on ones
mother and father,
Looking after ones
wife and sons,
Having work that is

1.Relationship between parents

and children:

There is happiness
and harmony in the
home when parents
do
their
best
in
bringing
up
their
children, taking good
care of them and
educating them, and
when the children
appreciate
their
parents'
efforts
in
providing for their

Buddhist attitude to
1. Supporting them family
(nesam bharinam
);
life
2. Taking upon himself the duties that they have to perform
(kiccam nesam karinam );
3. Protecting the family property (kulavam sam t hapanam );

4. Preserving the family honour (dyajjam pat ipajja);

5. Making offerings in honour of them and transferring
merits to them after their death (dakkhinam
anuppadnam ).

Buddhist attitude to
1. Restraining them from unwholesome
family(pp
lifenivrenti);
behaviour
2. Teaching them moral values
(kalynenivesenti);
3. Providing for their education
(sippam sikkhpenti);
4. Helping them to make a good marriage
(patirpena drena sam yojenti);
5. Letting them inherit the family wealth at a
proper time (samaye dyajjam niyydenti).

2. Relationship between husband

and wife:
Marriage is a partnership that allows the husband
and wife to share their individual strengths and
talents. A happy marriage is the foundation of a
stable family. As husband and wife form the nucleus
of the family, a harmonious and successful marriage
contributes to the stability and happiness of the
family as a whole.

1. Being courteous to
her;

2. Appreciating her;

4. Sharing authority with

her in family matters;

3. Being faithful to her;

5. Giving her presents.

1. Managing the
household well

2. Being hospitable
to his friends and
relatives

4. Taking care of the

wealth of the family

3. Being faithful to
him

5. Being industrious
in her work Being
industrious in her
work.

Buddhist morality in
family life

Sla is the observance of physical and

verbal actions. Sla means morality virtue.
Moreover, it is the first of the threefold
training. Without sla, we cannot attain our
highest goal (Nibbna).

Buddhist morality in
family life
Although they are very simple,
they are very difficult to be
observed diligently in everyday
life.
Understanding, rather than fear of
punishment, is the reason for
following the precepts. A good
Buddhist always observes these
precepts in all his life.

Buddhist morality in
family life
killing
taking
intoxicants

telling lies

stealing

sexual
misconduct

These moral precepts are very

important for social dealing as
well as for moral training and
mental culture. They appear to
be very simple but they are very
difficult
to
be
observed
diligently in daily life.

i. A great mass of riches (mahanta

bhogakkhandha).
ii. A good report goes round (kalyo
kittisaddo).
iii.Whatever assembly he approaches, whether
an assembly of Nobles, or an assembly of
Brahmins, or an assembly of householders, or
an assembly of ascetics, approaches with
confidence, without confusion (yaadeva
parisa upasakamati).
iv.Dies without bewilderment (asammho
klakaroti).

Buddhist morality in
family life
Since he avoids doing harm to any living
being, he brings peace and happiness to
all living beings including him-self.
Undoubtedly, the keeping of the Five
Precepts will bring positive results to both
individuals and society.
They can help people create a civilized
world where everyone may live together in
peace, harmony and economic prosperity.
Thus, peace will no doubt be prevalent in
the world if the Five Precepts is observed
in daily life by everyone.

Buddhist morality in
family life
Every religious or social system
has accepted it (Pacasla) as
the basic code of conduct for all
individuals, in relation either to
his own self, or to the society of
which he is a part. Whosoever
neglects these basic principles,
which are both social as well as
spiritual,
is
considered
pernicious to himself or to
society, he is a sinner or a
criminal.

Buddhist morality in
family life
The
Buddhist
morality
preached by the
Buddha
25
centuries
ago,
are never out of
date. We find
them very much
relevant
For
the to
Fiveour
Precepts guide the family
present context.
towards
a better family in various social and
moral aspects.

Sabbe tasanti daassa,

sabbe bhyanti maccuno;
Attna upama katv,
na haneyya na ghtaye.
Everyone trembles at punishment;
Everyone fears death.
Likening others to oneself,
One should neither kill nor cause killing.
Sabbe tasanti daassa,
sabbesa jvita piya;
Attna upama katv,
na haneyya na ghtaye.
Everyone trembles at punishment;
Everyone loves life.
Likening others to oneself,
One should neither kill nor cause
killing.
Dhp.129-130

Buddhist morality in
family life
The
second
precept
emphasizes
implementation of the protection of the
properties of others. On the other hand,
the method of earning ones property
should base on right livelihood (sammjva).

Yathpi
bhamaro
puppha,
Vaagandhamahehaya

Paleti rasamdya
Just as a bee in a flower
Harming neither hue nor
scent
Gathers
nectar,
flies
away
Dhp.49

Marriage is also another fundamental

factor in the family life. Two individuals
come and travel along the same path
together, be known as husband and
wife, that is marriage. There is no doubt
about our partner is played an important
role to protect of family happiness.
In other words, this precept strengthens
the implementation of the moral virtue
that neither the husband nor the wife
should seek sexual pleasure outside
their relationship.

The Parbhavasutta records that one not content

with ones own wife, but is seen with prostitutes or
sexually involved with the wives of others is a cause
of
ones
own
downfall.
Sehi
drehi
asantuho,
vesiysu padussati;
Dussati paradresu,
ta parbhavato mukha.
Unsatisfied with his own wife,
With others wives hes seen in
tow,
Corrupted too with prostitutes
Thats the way to disasters
woe.
Sn.19 (Parbhavasutta)

In the society, verbal communication is an

important tool to build up the trust among
the social beings. The Buddha states that
sensual pleasures are the causes and
reasons for lies, which lead to long lasting
harm and pain. And He also taught to
Smaera Rhula that for a person lying,

Rhula, I say, if anyone who is not

ashamed of uttering deliberate
lies, that there is no evil that
could not be done by him.
Accordingly, Rhula, thus, indeed,
should you train yourself: Not
even in play will I tell a lie.
M.i.414
(Ambalahikrhulovadasutta)

Before to speak
True
Beneficia
l
Accept

Not
accept

Speak

Wait for
the right
time
Speak

Not true
Not
Beneficia
l
Dont
speak

Dont
speak

Wrong speech
Lying
Divisive speech
Abusive speech
Idle chatter

Right
In
a
family
too,
disharmony
can arise if
Speech
wrong
speech
is
(Sammv
prevalent.
Therefore,
Buddhism
c)includes the
abstention
from
false
speech as one of the
basic precepts for both
the monastic as well as
the lay followers. With this
precept, right speech
(sammvc) is strongly
emphasized.
Therefore,
the
fourth
precept

In the modern society,

intoxicants
have
become a popular
drink for the common
people. Furthermore,
industries producing
intoxicants
have
emerged larger than
ever due its huge
amount
of
consumption.
While
one can enjoy the
taste of intoxicants, at
the same time, one is

loss of immediate
wealth

increased
quarreling

susceptibility to
illness

disrepute

indecent
exposure

and weakened
insight

The reasons for prohibition of intoxicating

drinks and drugs lie in the fact that
intoxication
causes
carelessness
and
becomes the basis of evil deeds. In other
words, intoxication leads one to commit
various crimes and violate other precepts.

The virtue plays an important role as the

moral basis for every individual and unit of
the wider society. Thus, the Buddhas
teachings also point out that like every
individual of the society, the family, which is
a collection of such individuals, is an
important unit, which can propel peace and
harmony within the society through the
moral actions of the family members.
Furthermore, the family life can get
happiness or not that is based on all
members of family. If they live together with

Both husband and wife are endowed with

faith,
Charitable and self-controlled,
Living their lives righteously,
Addressing each other with pleasant
words,
Then many benefits accrue to them
And they dwell at ease.
A.ii.61 (Samajvsutta)

Everyone perform their

duties
and
apply
Buddhist morality to
their life, that would
result in peaceful and
harmonious
co-

Buddhist concept of
happiness
The
Buddhas
thought
of
the
certain economic and
ethical ideas for the
lay persons that will
remain
always
relevant to lead a
successful family and
social life. For the
Buddha, the meaning
of the happiness is
different from what is

- The first happiness is to enjoy economic

security or sufficient wealth acquired by just
and righteous means (atthisukha);
- The second is spending that wealth liberally
on himself, his family, his friends and
relatives,
and
on
meritorious
deeds
(bhogasukha);
- The third to be free from debts
(aaasukha);
- And the fourth happiness is to love a
faultless, and a pure life without committing
evil in thought, word or deed (anavajjasukha).

Buddhas teachings guide

the family life in new
generation
This is an important aspect of Buddhism in
modern society. Dhamma practice isnt just
coming to the temple; its not simply reading
a Buddhist scripture or chanting. Practice is
how we live our lives, how we live with our
family, how we work together with our
colleagues, how we relate to the other
people in the country and on the planet. We
need to bring the Buddhas teachings on
loving-kindness into our workplace, into our
family.

Doubtless, economic factor is one of the

fundamental roots to violence and conflicts in
the individual life and modern society.
Buddha was well aware of this issue and the
domestic or family economy is well explained
in Pli scriptures.

Firstly, one should earn

ones wealth through
moral
means.
The
Buddha mentions five
specific
kinds
of
livelihood which bring
harm to others and are
therefore to be avoided:

Micchjva

weapons

poisons

Right
Livelihoo
d
Sammjva

intoxicants

meat

living
beings

Secondly, ones
morally acquired
wealth should be
divided into four
portions
and
spent
in
the
following ways:

save forwants
future use
business
business

By dividing wealth into four

parts,
True friendships are bound;
One part should be enjoyed;
Two parts invested in business;
And the fourth set aside
Against future misfortunes.
D.iii.188 (Sglovdasutta)

This prescription by the Buddha is

a healthy way of spending what
one has earned through many
hardships. Furthermore, both the
earning and spending methods
prescribed by the Buddha harm
neither oneself nor others, but
leads to prosperity.

Conclusion
The Five Precepts have been the core sources of
this paper, suggest that these moral factors are
satisfactory for achieving success, prosperity
and well-being of every sentient being
irrespective of time and region.
Moreover, Buddhism, while accepting the global
society as a collection of different units
including the family, also emphasizes that
every individual and unit have their own
reciprocal duties towards each others. In fact,
the existence of the global society depends on
the structure and function of these units, which
means, when some units lack the moral values,
the peaceful and harmonious existence would