Does the Sedaka (Acrobat) Sutta Offer a Unique Perspective on Workplace Interactions and the Role of Anudayatāya?

The Sedaka Sutta, SN 47.19, describes the interaction between two acrobats. It mentions: “how does one look after oneself by looking after others? By patience (khantiyā), by non-harming (avihiṁsāya), by loving kindness (metta), by caring (for others (anudayatāya)”

While this collection of four behaviors includes loving kindness (metta), the other three terms are not part of the typical Brahmaviharas (Four Divine Abodes) of loving-kindness (metta), compassion (karuna), sympathetic joy (mudita) and equanimity (upekkha).

Why didn’t the Buddha just include the four Brahmaviharas? Why did he provide a slightly different list in the Sedaka Sutta?

I think it has to do with the unique nature of workplace interactions as opposed to daily life interactions. Indeed, the fact that the sutta focuses on two working acrobats implies that may have been the Buddha’s intention. Specifically, there is a need to emphasize patience, by non-harming, and caring (for others) in the workplace. The other three Brahmaviharas that are omitted, specifically compassion, sympathetic joy and equanimity, may be more difficult to implement in the workplace. For example, at a job, we have to make decisions and have preferences (we may have to choose one supplier over another)–we cannot be truly equanimous. Compassion can also be a challenge because while we should care for our fellow employees, we may need to make decisions that are necessary for the company but will harm an individual (if the company is losing money, we may need to fire an employee).

On the other hand, the four attributes in the Sedaka Sutta are quite relevant for the workplace environment. We certainly need a lot of patience (khantiyā) to tolerate our fellow workers. An attitude of non-harming (avihiṁsāya) ensures that our colleagues do not resent us and act to undermine our jobs/get us fired. Goodwill (loving kindness, metta) is always appreciated by our colleagues at work. Of course, one should always strive to practice the Brahmaviharas, but in the workplace, these other qualities the Buddha emphasized may be more salient; the Buddha often tailored his message for the unique needs of the audience

I’d like to also comment on the fourth term: caring (anudayatāya). It is translated as sympathy, caring and, interestingly, appears to be very infrequently used in the suttas (2-3 occurrences only). Here’s what I found courtesy of suttacentral:

  1. “If you instruct others with a mind clear and confident, your compassion and empathy don’t create attachments.” SuttaCentral
  2. “a person who is inferior in terms of ethics, immersion, and wisdom. You shouldn’t associate with, accompany, or attend such a person, except out of kindness and sympathy.” [Appears in the phrase: “anuddayā (compassion, sympathy)…anukampā (take pity on)”] SuttaCentral

These usages imply a disengaged, non-attached sympathy. Again, this seems highly relevant to the workplace where we may have to deal with troublesome colleagues, or there is a high degree of turnover and staff are hired/fired frequently.

Lastly, the overall concept in the Sedaka Sutta, that by watching after ourselves and developing our own mind state, we are helping others, seems relevant as well to the workplace. At a company, we can get torn between the two extremes of selfishness (our personal career advancement) versus sacrificing for the company (doing extra hours, etc.)–the Sedaka Sutta provides a helpful framework for navigating these extremes. If you have any corrections to my interpretation or other suggestions, I would welcome your sage advice.

2 Likes

Nice analysis, thanks.

Not entirely relevant, but I made a few remarks about this sutta that may be of interest.