| ho follows the Dhamma in this Realm of Sense | | | | 1. He has faith (Saadha) in the Three Jewels |
| Desires ought to be on guard against the | | | | (Ti-Ratana),2 and he does not believe in any external |
| “Road to Ruin”, which, people have | | | | support3 |
| been warned against since ancient times. This | | | | 2. He uses morality to guard body and speech so that |
| “Road to Ruin” includes those | | | | they shall be correct and orderly. |
| allurements which lead to downfall. They are of six | | | | 3. He does not believe in luck, nor get excited by |
| types, as follows: | | | | rumours. In other words, although he cannot see the |
| 1. Running after women. | | | | causes which give rise to effects, he has confidence |
| 2. Habitual drunkenness. | | | | in the workings of Kamma and it’s results. |
| 3. Habitual gambling. | | | | 4. He does not look for merit outside the systems of |
| 4. Having bad friends. | | | | Buddhism (the Sasana). |
| 5. Being lazy and dissatisfied in one’s work. | | | | 5. He looks for merit only within the systems of |
| 6. Wandering abroad at night. | | | | Buddhism. |
| These six are the “Road to Ruin” of the | | | | Each of these five are further explained as follows: |
| pleasures of the senses; they are allurements which | | | | Section 1. |
| lead one to become fascinated with enjoying oneself | | | | He has faith in the virtues of the Three Jewels and |
| to the exclusion of one’s duties in life. | | | | does not believe in other religious systems, because |
| One may go through life enjoying these pleasures, but | | | | they have been tried out by the Buddha and He found |
| in the end, they will only bring suffering, so one should | | | | what was right and wrong in them, without overlooking |
| be on guard against them. | | | | any of them. He found out what was good and of |
| If one goes astray, one should be quick to return to the | | | | benefit, by his own experience and afterwards, He |
| path of virtue and develop it more strongly than | | | | taught others to follow Him. He taught the way to |
| before. | | | | know the highest Truths in the way in which they |
| One must also avoid practising wrong livelihood. This | | | | should be known, understood and taught. |
| includes five types of wrong dealing, including: | | | | The Dhamma leads one who listens, ponders, and |
| 1. Selling or keeping animals for slaughter. | | | | follows it’s teachings, to understand the truth |
| 2. Selling intoxicants for the purpose of dulling the mind. | | | | for himself, for the Buddha taught in an incomparable |
| 3. Selling arms, weapons and other devices for | | | | way, so that those who practise the teachings will gain |
| harming beings. | | | | experience accordingly. |
| 4. Selling poisons for killing animals or people. | | | | When one follows the teachings of the Buddha, the |
| 5. Selling or trading in human beings as though they | | | | Dhamma will protect one from falling into evil ways. |
| were animals [slave trading].1 | | | | The Sangha follows the teachings of the Buddha and |
| The Virtues of being a Lay Devotee (Upasika and | | | | also exhorts others to put these teachings into |
| Upasaka) | | | | practice. |
| One who is the chief of his household and who takes | | | | Therefore one has the assurance of the Buddha that |
| upon himself the position of a Lay-Devotee should | | | | to have faith in the Three Jewels is good. |
| know the five benefits of this, which are as follows: | | | | |