Then the householder Anāthapiṇḍika approached the Blessed One. The Blessed One said to him:
“Householder, there are these four things that are wished for, desired, agreeable, and rarely gained in the world. What four?
(1) “One thinks: ‘May wealth come to me righteously!’ This is the first thing in the world that is wished for and rarely gained in the world.
(2) “Having gained wealth righteously, one thinks: ‘May fame come to me and to my relatives and preceptors!’ This is the second thing rarely gained in the world.
(3) “Having gained wealth righteously and having gained fame for oneself and for one’s relatives and preceptors, one thinks: ‘May I live long and enjoy a long life span!’ This is the third thing rarely gained in the world.
(4) “Having gained wealth righteously, having gained fame for oneself and for one’s relatives and preceptors, living long and enjoying a long life span, one thinks: ‘With the breakup of the body, after death, may I be reborn in a good destination, in a heavenly world!’ This is the fourth thing rarely gained in the world.
“These are the four things that are wished for, desired, agreeable, and rarely gained in the world.
“There are, householder, four [other] things that lead to obtaining those four things. What four? Accomplishment in faith, accomplishment in virtuous behavior, accomplishment in generosity, and accomplishment in wisdom.
(1) “And what, householder, is accomplishment in faith? Here, a noble disciple is endowed with faith; he places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ This is called accomplishment in faith.
(2) “And what is accomplishment in virtuous behavior? Here, a noble disciple abstains from the destruction of life abstains from liquor, wine, and intoxicants, the basis for heedlessness. This is called accomplishment in virtuous behavior.
(3) “And what is accomplishment in generosity? Here, a noble disciple dwells at home with a mind free from the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This is called accomplishment in generosity.
(4) “And what is accomplishment in wisdom? If one dwells with a heart overcome by longing and unrighteous greed, one does what should be avoided and neglects one’s duty, so that one’s fame and happiness are spoiled. If one dwells with a heart overcome by ill will ... by dullness and drowsiness ... by restlessness and remorse ... by doubt, one does what should be avoided and neglects one’s duty, so that one’s fame and happiness are spoiled.
“When, householder, a noble disciple has understood thus: ‘Longing and unrighteous greed are a defilement of the mind,’ he abandons them. When he has understood thus: ‘Ill will is a defilement of the mind,’ he abandons it. When he has understood thus: ‘Dullness and drowsiness are a defilement of the mind,’ he abandons them. When he has understood thus: ‘Restlessness and remorse are a defilement of the mind,’ he abandons them. When he has understood thus: ‘Doubt is a defilement of the mind,’ he abandons it.
“When, householder, a noble disciple has understood thus: ‘Longing and unrighteous greed are a defilement of the mind’ and has abandoned them; when he has understood thus: ‘Ill will ... Dullness and drowsiness ... Restlessness and remorse ... Doubt is a defilement of the mind,’ and has abandoned it, he is then called a noble disciple of great wisdom, of wide wisdom, one who sees the range, one accomplished in wisdom. This is called accomplishment in wisdom.
“These are the four [other] things that lead to obtaining the four things that are wished for, desired, agreeable, and rarely gained in the world.
“With wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, the noble disciple undertakes four worthy deeds. What four?
(1) “Here, householder, with wealth acquired by energetic striving ... righteously gained, the noble disciple makes himself happy and pleased and properly maintains himself in happiness; he makes his parents happy and pleased and properly maintains them in happiness; he makes his wife and children, his slaves, workers, and servants happy and pleased and properly maintains them in happiness; he makes his friends and companions happy and pleased and properly maintains them in happiness. This is the first case of wealth that has gone to good use, that has been properly utilized and used for a worthy cause.
(2) “Again, with wealth acquired by energetic striving ... righteously gained, the noble disciple makes provisions against the losses that might arise from fire, floods, kings, thieves, or displeasing heirs; he makes himself secure against them. This is the second case of wealth that has gone to good use ... for a worthy cause.
(3) “Again, with wealth acquired by energetic striving ... righteously gained, the noble disciple makes the five oblations: to relatives, guests, ancestors, the king, and the deities. This is the third case of wealth that has gone to good use ... for a worthy cause.
(4) “Again, with wealth acquired by energetic striving ... righteously gained, the noble disciple establishes an uplifting offering of alms—an offering that is heavenly, resulting in happiness, conducive to heaven—to those ascetics and brahmins who refrain from intoxication and heedlessness, who are settled in patience and mildness, who tame themselves, calm themselves, and train themselves for nibbāna. This is the fourth case of wealth that has gone to good use, that has been properly employed and used for a worthy cause.
“These, householder, are the four worthy deeds that the noble disciple undertakes with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained. When anyone exhausts wealth on anything apart from these four worthy deeds, that wealth is said to have gone to waste, to have been squandered, to have been used frivolously. But when anyone exhausts wealth on these four worthy deeds, that wealth is said to have gone to good use, to have been properly used, to have been utilized for a worthy cause.”
“I’ve enjoyed wealth,
supported my dependents,
and overcome adversities.
I have given an uplifting offering
and performed the five oblations.
I have served the virtuous monks,
the self-controlled celibate ones.
“I have achieved whatever purpose
a wise person, dwelling at home,
might have in desiring wealth;
what I have done brings me no regret.”
Recollecting this, a mortal
remains firm in the noble Dhamma.
They praise him here in this life,
and after death he rejoices in heaven.
Then the householder Anāthapiṇḍika approached the Blessed One. The Blessed One said to him:
“Householder, there are these four kinds of happiness that may be achieved by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, the happiness of enjoyment, the happiness of freedom from debt, and the happiness of blamelessness.
(1) “And what, householder, is the happiness of ownership? Here, a clansman has acquired wealth by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained. When he thinks, ‘I have acquired wealth by energetic striving righteously gained,’ he experiences happiness and joy. This is called the happiness of ownership.
(2) “And what is the happiness of enjoyment? Here, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman enjoys his wealth and does meritorious deeds. When he thinks, ‘With wealth acquired by energetic striving righteously gained, I enjoy my wealth and do meritorious deeds,’ he experiences happiness and joy. This is called the happiness of enjoyment.
(3) “And what is the happiness of freedom from debt? Here, a clansman has no debts to anyone, whether large or small. When he thinks, ‘I have no debts to anyone, whether large or small,’ he experiences happiness and joy. This is called the happiness of freedom from debt.
(4) “And what is the happiness of blamelessness? Here, householder, a noble disciple is endowed with blameless bodily, verbal, and mental action. When he thinks, ‘I am endowed with blameless bodily, verbal, and mental action,’ he experiences happiness and joy. This is called the happiness of blamelessness.
“These are the four kinds of happiness that a layperson who enjoys sensual pleasures may achieve, depending on time and occasion.”
Having known the happiness of freedom from debt,
one should recall the happiness of ownership.
Enjoying the happiness of enjoyment,
a mortal then sees things clearly with wisdom.
While seeing things clearly, the wise one
knows both kinds of happiness.
The other is not worth a sixteenth part
of the bliss of blamelessness.
(1) “Bhikkhus, those families dwell with Brahmā where at home the mother and father are revered by their children. (2) Those families dwell with the first teachers where at home the mother and father are revered by their children. (3) Those families dwell with the first deities where at home the mother and father are revered by their children. (4) Those families dwell with the gift-worthy where at home the mother and father are revered by their children.
“‘Brahmā,’ bhikkhus, is a designation for mother and father. ‘First teachers’ is a designation for mother and father. ‘First deities’ is a designation for mother and father. ‘Gift-worthy’ is a designation for mother and father. And why? Mother and father are very helpful to their children: they raise them, nurture them, and show them the world.”
Mother and father are called “Brahmā,”
and also “first teachers.”
They are worthy of gifts from their children,
for they have compassion for their offspring.
Therefore a wise person should revere them
and treat them with honor.
One should serve them with food and drink,
with clothes and bedding,
by massaging and bathing them,
and by washing their feet.
Because of that service
to mother and father,
the wise praise one in this world
and after death one rejoices in heaven.
“Bhikkhus, one who possesses four qualities is cast into hell as if brought there. What four? He destroys life, takes what is not given, engages in sexual misconduct, and speaks falsely. One who possesses these four qualities is cast into hell as if brought there.”
The destruction of life, taking what is not given,
the uttering of false speech,
and consorting with others’ wives:
the wise do not praise such deeds.
“Bhikkhus, there are these four kinds of persons found existing in the world. What four? (1) One who judges on the basis of form, whose confidence is based on form. (2) One who judges on the basis of speech, whose confidence is based on speech. (3) One who judges on the basis of austerity, whose confidence is based on austerity. (4) One who judges on the basis of the Dhamma, whose confidence is based on the Dhamma. These are the four kinds of persons found existing in the world.”
Those who judge on the basis of form
and those who follow because of speech
have come under the control of desire and lust;
those people do not understand.
One who does not know the inside
and does not see the outside,
a fool obstructed on all sides,
is carried away by speech.
One who does not know the inside
yet who clearly sees the outside,
seeing the fruit externally,
is also carried away by speech.
But one who understands the inside
and who clearly sees the outside,
seeing without hindrances,
is not carried away by speech.
“Bhikkhus, there are these four kinds of persons found existing in the world. What four? The lustful, the hating, the deluded, and the conceited. These are the four kinds of persons found existing in the world.”
Beings enamored of tantalizing things,
seeking delight in whatever is pleasing,
low beings bound by delusion,
increase their bondage.
The ignorant go about
creating unwholesome kamma
born of lust, hatred, and delusion:
distressful deeds productive of suffering.
People hindered by ignorance,
blind, lacking eyes to see,
in accordance with their own nature,
do not think of it in such a way.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion, in Sāvatthī, a certain bhikkhu had been bitten by a snake and had died.758 Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said: “Bhante, a certain bhikkhu here in Sāvatthī was bitten by a snake and died.”
[The Blessed One said:] “Surely, bhikkhus, that bhikkhu did not pervade the four royal families of snakes with a mind of loving-kindness. For if he had done so, he would not have been bitten by a snake and died. What are the four? The virūpakkha royal family of snakes, the erāpatha royal family of snakes, the chabyāputta royal family of snakes, and the black gotamaka royal family of snakes. Surely, that bhikkhu did not pervade these four royal families of snakes with a mind of loving-kindness. For if he had done so, he would not have been bitten by a snake and died.
“I enjoin you, bhikkhus, to pervade these four royal families of snakes with a mind of loving-kindness, for your own security, safety, and protection.”
I have loving-kindness for the virūpakkha snakes;
for the erāpatha snakes I have loving-kindness.
I have loving-kindness for the chabyāputta snakes;
for the black gotamakas I have loving-kindness.
I have loving-kindness for footless creatures;
for those with two feet I have loving-kindness.
I have loving-kindness for those with four feet;
for those with many feet I have loving-kindness.
May footless beings not harm me;
may no harm come to me from those with two feet;
may four-footed beings not harm me;
may no harm come to me from those with many feet.
May all beings, all living things,
all creatures, every one,
meet with good fortune;
may nothing bad come to anyone.
The Buddha is measureless, the Dhamma is measureless, the Saṅgha is measureless; creeping things, snakes, scorpions, centipedes, spiders, lizards, and rats are finite. I have made a safeguard, I have made protection. Let the creatures retreat. I pay homage to the Blessed One, homage to the seven Perfectly Enlightened Ones.
On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak soon after Devadatta had left. There the Blessed One, with reference to Devadatta, addressed the bhikkhus: “Bhikkhus, Devadatta’s gain, honor, and praise led to his own ruin and destruction. (1) Just as a plantain tree yields fruit to its own ruin and destruction, so Devadatta’s gain, honor, and praise led to his own ruin and destruction. (2) Just as a bamboo yields fruit to its own ruin and destruction, so Devadatta’s gain, honor, and praise led to his own ruin and destruction. (3) Just as a reed yields fruit to its own ruin and destruction, so Devadatta’s gain, honor, and praise led to his own ruin and destruction. (4) Just as a mule becomes pregnant to its own ruin and destruction, so Devadatta’s gain, honor, and praise led to his own ruin and destruction.”
As its own fruit destroys the plantain,
as its fruit destroys the bamboo and reed,
as its embryo destroys the mule,
so does honor destroy the vile man.
“Bhikkhus, there are these four strivings. What four? Striving by restraint, striving by abandonment, striving by development, and striving by protection.
(1) “And what, bhikkhus, is striving by restraint? Here, a bhikkhu generates desire for the non-arising of unarisen bad unwholesome qualities; he makes an effort, arouses energy, applies his mind, and strives. This is called striving by restraint.
(2) “And what is striving by abandonment? Here, a bhikkhu generates desire for the abandoning of arisen bad unwholesome qualities; he makes an effort, arouses energy, applies his mind, and strives. This is called striving by abandonment.
(3) “And what is striving by development? Here, a bhikkhu generates desire for the arising of unarisen wholesome qualities; he makes an effort, arouses energy, applies his mind, and strives. This is called striving by development.
(4) “And what is striving by protection? Here, a bhikkhu generates desire for the maintenance of arisen wholesome qualities, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called striving by protection.
“These are the four strivings.”
Restraint and abandonment,
development and protection:
by means of these four strivings
taught by the Kinsman of the Sun
a bhikkhu who is ardent here
can attain the destruction of suffering.
“Bhikkhus, when kings are unrighteous, the royal vassals become unrighteous. When the royal vassals are unrighteous, brahmins and householders become unrighteous. When brahmins and householders are unrighteous, the people of the towns and countryside become unrighteous. When the people of the towns and countryside are unrighteous, the sun and moon proceed off course. When the sun and moon proceed off course, the constellations and the stars proceed off course. When the constellations and the stars proceed off course, day and night proceed off course ... the months and fortnights proceed off course ... the seasons and years proceed off course. When the seasons and years proceed off course, the winds blow off course and at random. When the winds blow off course and at random, the deities become upset. When the deities are upset, sufficient rain does not fall. When sufficient rain does not fall, the crops ripen irregularly. When people eat crops that ripen irregularly, they become short-lived, ugly, weak, and sickly.
“Bhikkhus, when kings are righteous, the royal vassals become righteous. When the royal vassals are righteous, brahmins and householders become righteous. When brahmins and householders are righteous, the people of the towns and countryside become righteous. When the people of the towns and countryside are righteous, the sun and moon proceed on course. When the sun and moon proceed on course, the constellations and the stars proceed on course. When the constellations and the stars proceed on course, day and night proceed on course ... the months and fortnights proceed on course ... the seasons and years proceed on course. When the seasons and years proceed on course, the winds blow on course and dependably. When the winds blow on course and dependably, the deities do not become upset. When the deities are not upset, sufficient rain falls. When sufficient rain falls, the crops ripen in season. When people eat crops that ripen in season, they become long-lived, beautiful, strong, and healthy.”
When cattle are crossing [a ford],
if the chief bull goes crookedly,
all the others go crookedly
because their leader has gone crookedly.
So too, among human beings,
when the one considered the chief
behaves unrighteously,
other people do so as well.
The entire kingdom is dejected
if the king is unrighteous.
When cattle are crossing [a ford]
if the chief bull goes straight across,
all the others go straight across
because their leader has gone straight.
So too, among human beings,
when the one considered the chief
conducts himself righteously,
other people do so as well.
The entire kingdom rejoices
if the king is righteous.