2.
The Chapter on Worthy Deeds
1.
The Discourse on Worthy Deeds
61. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this -
"Householder, there are these four things that are desirable, lovely, agreeable, and rare in the world. Which four? 'May wealth arise for me with reason' - this is the first thing that is desirable, lovely, agreeable, and rare in the world.
"Having obtained wealth with reason, 'may fame come to me together with relatives, together with preceptors' - this is the second thing that is desirable, lovely, agreeable, and rare in the world.
"Having obtained wealth with reason, having obtained fame together with relatives, together with preceptors, 'may I live long, may I maintain a long life span' - this is the third thing that is desirable, lovely, agreeable, and rare in the world.
"Having obtained wealth with reason, having obtained fame together with relatives, together with preceptors, having lived long, having maintained a long life span, 'upon the body's collapse at death, may I be reborn in a fortunate realm, in a heavenly world' - this is the fourth thing that is desirable, lovely, agreeable, and rare in the world. These, householder, are the four things that are desirable, lovely, agreeable, and rare in the world.
"Householder, for the attainment of these four things that are desirable, lovely, agreeable, and rare in the world, four things are conducive. Which four? Accomplishment in faith, accomplishment in morality, accomplishment in generosity, accomplishment in wisdom.
"And what, householder, is accomplishment in faith? Here, householder, a noble disciple has faith, he believes in the enlightenment of the Truth-finder - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' This is called, householder, accomplishment in faith.
"And what, householder, is accomplishment in morality? Here, householder, a noble disciple abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. This is called, householder, accomplishment in morality.
"And what, householder, is accomplishment in generosity? Here, householder, a noble disciple dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. This is called, householder, accomplishment in generosity.
"And what, householder, is accomplishment in wisdom? Householder, one dwelling with a mind overcome by covetousness and unrighteous greed does what should not be done, fails in what should be done. Doing what should not be done, failing in what should be done, one falls from fame and happiness. Householder, one dwelling with a mind overcome by anger does what should not be done, fails in what should be done. Doing what should not be done, failing in what should be done, one falls from fame and happiness. Householder, one dwelling with a mind overcome by sloth and torpor does what should not be done, fails in what should be done. Doing what should not be done, failing in what should be done, one falls from fame and happiness. Householder, one dwelling with a mind overcome by restlessness and remorse does what should not be done, fails in what should be done. Doing what should not be done, failing in what should be done, one falls from fame and happiness. Householder, one dwelling with a mind overcome by sceptical doubt does what should not be done, fails in what should be done. Doing what should not be done, failing in what should be done, one falls from fame and happiness.
"That noble disciple, householder, having understood 'covetousness and unrighteous greed is an impurity of the mind', thus having understood, abandons covetousness and unrighteous greed, the impurity of the mind. Having understood 'anger is an impurity of the mind', thus having understood, abandons anger, the impurity of the mind. Having understood 'sloth and torpor is an impurity of the mind', thus having understood, abandons sloth and torpor, the impurity of the mind. Having understood 'restlessness and remorse is an impurity of the mind', thus having understood, abandons restlessness and remorse, the impurity of the mind. Having understood 'sceptical doubt is an impurity of the mind', thus having understood, abandons sceptical doubt, the impurity of the mind.
"And when, householder, for a noble disciple, having understood 'covetousness and unrighteous greed is an impurity of the mind', thus having understood, covetousness and unrighteous greed, the impurity of the mind, has been abandoned. Having understood 'anger is an impurity of the mind', thus having understood, anger, the impurity of the mind, has been abandoned. Having understood 'sloth and torpor is an impurity of the mind', thus having understood, sloth and torpor, the impurity of the mind, has been abandoned. Having understood 'restlessness and remorse is an impurity of the mind', thus having understood, restlessness and remorse, the impurity of the mind, has been abandoned. Having understood 'sceptical doubt is an impurity of the mind', thus having understood, sceptical doubt, the impurity of the mind, has been abandoned. This is called, householder, a noble disciple of great wisdom, of broad wisdom, one who sees what comes into range, accomplished in wisdom. This is called, householder, accomplishment in wisdom. Of these four things, householder, that are desirable, lovely, agreeable, and rare in the world, these four things lead to their attainment.
"That noble disciple, householder, with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, is a doer of four fitting deeds. What are the four? Here, householder, a noble disciple with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, makes himself happy and pleased, and rightly maintains his happiness. He makes his mother and father happy and pleased, and rightly maintains their happiness. He makes his children, wife, slaves, workmen and servants happy and pleased, and rightly maintains their happiness. He makes his friends and colleagues happy and pleased, and rightly maintains their happiness. This is his first wealth that has gone to a proper place, that has gone to a fitting place, that has been used according to reason.
"Furthermore, householder, a noble disciple with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, whatever misfortunes there are from fire or from water or from kings or from thieves or from disliked heirs, he provides protection against such misfortunes. He makes himself safe. This is his second wealth that has gone to a proper place, that has gone to a fitting place, that has been used according to reason.
"Furthermore, householder, a noble disciple with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, is a maker of the five offerings - offerings to relatives, offerings to guests, offerings to departed ancestors, offerings to the king, offerings to deities. This is his third wealth that has gone to a proper place, that has gone to a fitting place, that has been used according to reason.
"Furthermore, householder, a noble disciple with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, to those ascetics and brahmins who abstain from vanity and negligence, who are established in patience and meekness, who tame themselves alone, who calm themselves alone, who bring themselves alone to final quenching - to such ascetics and brahmins he establishes an offering that is conducive to higher states, resulting in happiness, leading to heaven. This is his fourth wealth that has gone to a proper place, that has gone to a fitting place, that has been used according to reason.
"That noble disciple, householder, with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, is a doer of these four fitting deeds. For whomsoever, householder, wealth goes to utter elimination apart from these four fitting deeds, this wealth is called, householder, wealth that has not gone to a proper place, that has not gone to a fitting place, that has been used without reason. For whomsoever, householder, wealth goes to utter elimination through these four fitting deeds, this wealth is called, householder, wealth that has gone to a proper place, that has gone to a fitting place, that has been used according to reason."
Beneficial offerings have been given, and also the five oblations have been made;
The virtuous ones have been attended to, the restrained practitioners of the holy life.
That purpose has been attained by me, what has been done is without regret.
They praise him right here, and after death he rejoices in heaven." The first.
2.
The Discourse on Freedom from Debt
62. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this -
"There are, householder, these four kinds of happiness to be attained by a householder enjoying sensual pleasures, from time to time, on occasion. What are the four? The happiness of ownership, the happiness of wealth, the happiness of freedom from debt, the happiness of blamelessness.
"And what, householder, is the happiness of ownership? Here, householder, a son of good family has wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained. He, thinking 'I have wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained,' attains happiness, attains pleasure. This is called, householder, the happiness of ownership.
"And what, householder, is the happiness of wealth? Here, householder, a son of good family uses wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, and makes merit. He, thinking 'With wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, I use and I make merit,' attains happiness, attains pleasure. This is called, householder, the happiness of wealth.
"And what, householder, is the happiness of freedom from debt? Here, householder, a son of good family owes nothing to anyone, whether little or much. He, thinking 'I owe nothing to anyone, whether little or much,' attains happiness, attains pleasure. This is called, householder, the happiness of freedom from debt.
"And what, householder, is the happiness of blamelessness? Here, householder, a noble disciple is possessed of blameless bodily action, possessed of blameless verbal action, possessed of blameless mental action. He, thinking 'I am possessed of blameless bodily action, possessed of blameless verbal action, possessed of blameless mental action,' attains happiness, attains pleasure. This is called, householder, the happiness of blamelessness. These, householder, are the four kinds of happiness to be attained by a householder enjoying sensual pleasures, from time to time, on occasion."
A mortal enjoying the happiness of wealth, then sees with insight through wisdom.
This is not worth a sixteenth fraction of the happiness of blamelessness." The second.
3.
The Discourse on Brahmā
63. "Monks, those families where mother and father are venerated at home by their children are with Brahmā. Monks, those families where mother and father are venerated at home by their children are with the first teachers. Monks, those families where mother and father are venerated at home by their children are with the first deities. Monks, those families where mother and father are venerated at home by their children are with those worthy of offerings.
'Brahmā', monks, this is a designation for mother and father. 'First teachers', monks, this is a designation for mother and father. 'First deities', monks, this is a designation for mother and father. 'Worthy of offerings', monks, this is a designation for mother and father. What is the reason for this? Monks, mother and father are of great service to their children, they are their nurturers, nourishers, and those who show them this world."
Worthy of offerings from their children, compassionate towards their offspring.
With food and with drink, with cloth and with bedding;
With anointing and with bathing, and with washing of their feet.
They praise him right here, and after death he rejoices in heaven." The third.
4.
The Discourse on Hell
64. "Monks, one possessed of four qualities is deposited in hell as if carried there. Which four? One is a killer of living beings, one is a taker of what is not given, one is one who engages in sexual misconduct, one is a liar - Monks, one possessed of these four qualities is deposited in hell as if carried there."
And going to another's wife - the wise do not praise these." The fourth.
5.
The Discourse on Matter
65. "Monks, there are these four persons existing and found in the world. Which four? One who measures by appearance and is pleased by appearance, one who measures by sound and is pleased by sound, one who measures by austerity and is pleased by austerity, one who measures by the teaching and is pleased by the teaching - these, monks, are the four persons existing and found in the world."
Overcome by the power of desire and lust, those people do not directly know.
The fool obstructed all around, he indeed is carried away by sound.
Seeing the fruit externally, he too is carried away by sound.
One who sees with obstructions removed, he is not carried away by sound." The fifth.
6.
The Discourse on With Lust
66. "Monks, there are these four persons existing and found in the world. Which four? One with lust, one with hate, one with delusion, one with conceit - these, monks, are the four persons existing and found in the world."
Beings hindered by delusion, bound, they increase bondage.
Doing unwholesome action, bringing vexation, with painful consequences.
Being such as those mental states are, they do not think 'we are just that'." The sixth.
7.
The Discourse on the Serpent King
67. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time in Sāvatthī a certain monk, bitten by a snake, had died. Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, venerable sir, in Sāvatthī a certain monk, bitten by a snake, has died."
"Surely, monks, that monk did not pervade the four royal families of serpents with a mind of friendliness. If, monks, that monk had pervaded the four royal families of serpents with a mind of friendliness, then, monks, that monk, bitten by a snake, would not have died.
"What are the four? The Virūpakkha royal family of serpents, the Erāpatha royal family of serpents, the Chabyāputta royal family of serpents, the Kaṇhāgotamaka royal family of serpents. Surely, monks, that monk did not pervade these four royal families of serpents with a mind of friendliness. If, monks, that monk had pervaded these four royal families of serpents with a mind of friendliness, then, monks, that monk, bitten by a snake, would not have died.
"I allow, monks, to pervade these four royal families of serpents with a mind of friendliness for self-protection, for self-guarding, for self-safety."
I have friendliness with the Chabyāputtas, and I have friendliness with the Kaṇhāgotamakas.
I have friendliness with the four-footed, I have friendliness with the many-footed.
May the four-footed not harm me, may the many-footed not harm me.
May all see good fortune, may no evil come to anyone.
Immeasurable is the Saṅgha, measurable are the creeping things.
Protection has been made by me, safety has been made by me, may beings withdraw;
I pay homage to the Blessed One, homage to the seven Fully Enlightened by themselves." The seventh.
8.
The Discourse on Devadatta
68. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain, not long after Devadatta had departed. There the Blessed One, referring to Devadatta, addressed the monks - "For self-destruction, monks, material gain, honour and fame arose for Devadatta. For ruin, monks, material gain, honour and fame arose for Devadatta.
"Just as, monks, a plantain gives fruit for its own destruction, gives fruit for its ruin; just so, monks, for self-destruction material gain, honour and fame arose for Devadatta, for ruin material gain, honour and fame arose for Devadatta.
"Just as, monks, a bamboo gives fruit for its own destruction, gives fruit for its ruin; just so, monks, for self-destruction material gain, honour and fame arose for Devadatta, for ruin material gain, honour and fame arose for Devadatta.
"Just as, monks, a reed gives fruit for its own destruction, gives fruit for its ruin; just so, monks, for self-destruction material gain, honour and fame arose for Devadatta, for ruin material gain, honour and fame arose for Devadatta.
"Just as, monks, a mule conceives an embryo for its own destruction, conceives an embryo for its ruin; just so, monks, for self-destruction material gain, honour and fame arose for Devadatta, for ruin material gain, honour and fame arose for Devadatta."
Honour kills a contemptible person, as the embryo kills the mule." The eighth.
9.
The Discourse on Striving
69. "There are, monks, these four strivings. What are the four? Striving by restraint, striving by abandonment, striving by development, striving by protection. And what, monks, is striving by restraint? Here, monks, a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives. This is called, monks, striving by restraint.
"And what, monks, is striving by abandonment? Here, monks, a monk generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives. This is called, monks, striving by abandonment.
"And what, monks, is striving by development? Here, monks, a monk generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives. This is called, monks, striving by development.
"And what, monks, is striving by protection? Here, monks, a monk generates desire for the presence, non-decay, increase, expansion, development, and fulfilment of arisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives. This is called, monks, striving by protection. These, monks, are the four strivings."
These four strivings, taught by the Kinsman of the Sun;
By which an ardent monk here may reach the elimination of suffering." The ninth.
10.
The Discourse on the Unrighteous
70. "At the time, monks, when kings are unrighteous, the king's officials at that time are also unrighteous. When the king's officials are unrighteous, the brahmins and householders at that time are also unrighteous. When the brahmins and householders are unrighteous, the townspeople and country folk at that time are also unrighteous. When the townspeople and country folk are unrighteous, the moon and sun revolve unevenly. When the moon and sun revolve unevenly, the constellations and stars revolve unevenly. When the constellations and stars revolve unevenly, nights and days revolve unevenly. When nights and days revolve unevenly, months and fortnights revolve unevenly. When months and fortnights revolve unevenly, seasons and years revolve unevenly. When seasons and years revolve unevenly, winds blow unevenly, erratically, off their paths. When winds blow unevenly, erratically, off their paths, the deities become agitated. When the deities are agitated, the rain god does not send down proper showers. When the rain god does not send down proper showers, the crops ripen unevenly. Monks, human beings consuming crops that ripen unevenly are short-lived, ugly, and have many illnesses.
"At the time, monks, when kings are righteous, the king's officials at that time are also righteous. When the king's officials are righteous, the brahmins and householders at that time are also righteous. When the brahmins and householders are righteous, the townspeople and country folk at that time are also righteous. When the townspeople and country folk are righteous, the moon and sun revolve evenly. When the moon and sun revolve evenly, the constellations and stars revolve evenly. When the constellations and stars revolve evenly, nights and days revolve evenly. When nights and days revolve evenly, months and fortnights revolve evenly. When months and fortnights revolve evenly, seasons and years revolve evenly. When seasons and years revolve evenly, winds blow evenly, regularly, on their paths. When winds blow evenly, regularly, on their paths, the deities are not agitated. When the deities are not agitated, the rain god sends down proper showers. When the rain god sends down proper showers, the crops ripen evenly. Monks, human beings consuming crops that ripen evenly are long-lived, beautiful, strong, and have few illnesses."
All of them go crookedly, when the leader has gone crookedly.
If he practises what is not the Teaching, how much more the other generation;
The whole country sleeps in suffering, if the king is not righteous.
All of them go straight, when the leader has gone straight.
If he practises the Teaching, how much more the other generation;
The whole country sleeps in happiness, if the king is righteous." The tenth.
The Worthy of Offerings Chapter is the second.
Its summary:
With lust, snake-king, Devadatta, striving, and with the unrighteous.