CHAPTER 5

AN ANNOTATED BRIEF ACCOUNT OF THE DISCOURSES

FROM THE GAHATTHANAM-PARIKATHA (EXPOSITION ON

HOUSHOLDERS) OF THE SUTTASANGAHA

The term ‘Gahatthanam-parikatha’ is a compound word consisting of

‘gahattha’ and ‘parikatha’; the former means ‘member of a household or person

whose existence is based on the birth-factor caused by five cords of sensuality’ while

the latter means ‘exposition or talk’.1 The meaning of ‘Gahatthanam-parikatha’ is,

therefore, ‘exposition on household members’, for the section is especially meant for

householders though it can be applied to the lives of those who do not have family

ties. In this section, the discourses include the avoidable and bearable instruction on

the moral life of a devout person, as revealed in the Buddhist Canon. Consisting of

thirty three Suttas (discourses), the present katha (section) is the longest of the seven

katha (sections) in the Suttasangaha. In the following are given annotated brief

accounts of the suttas.

5:1 The Parabhava Sutta (the Discourse on the Causes for Downfall of Beings)

In this discourse, the Buddha expounded on the causes for decay and

corruption of beings. He delivered the discourse on the day after that of the teaching

of the thirty-eight blessings (the Mangala Sutta) – both discourses preached at the Jeta

Grove Monastery, Savatthi, at the behest of the celestial beings.

According to this discourse, there are altogether twenty-four causes for

destruction of beings, which are given as follows:2

1. feeling of dislike for meritorious deeds (dhammdessi)

2. love for the ignoble persons (asantapiya)

3. disregard or dislike for the noble ones (santa-apiya)

4. inclination towards false beliefs (asaddhammaruci)

5. indulgence in excessive sleep (niddasili)

6. indulgence in companionship (sabhasili)

7. lack of effort (anutthata)

1 Thera Moggallana, The Lexicon, Rhetoric and Prosody of Pali Language (Abhidhanappadipika, Subhodhalankara, & Vuttodaya). Yangon: Department of Religious Affairs. 1991. §446Minister Caturangabala. The Abhidhanappadipika Tika. Yangon: Buddha Sasana Council Press. 1964.2 Sn.

1

8. laziness (alaso)

9. short temper (kodhapannano)

10. failure to look after one’s own parents in spite of the ability to do so

(jinnamatapitunupatthana)

11. false speech towards the recipients of offerings (musavadavanjapo)

12. lack of sharing one’s good foods with others (sanubhojanam abhunjana silo)

13. arrogance in one’s high birth (jatithaddho)

14. arrogance in one’s wealth (dhanathaddho)

15. arrogance in one’s lineage (gotthathaddho)

16. disrespect for one’s own kinsmen (atimano)

17. indulgence in skirt-chasing or womanizing (itthidhutta)

18. indulgence in drinking (suradhutta)

19. indulgence in gambling (akkhadhutta)

20. dissatisfaction with one’s own spouse and sexual misconduct with courtesans

(vesirati)

21. adultery (paradaradusaka)

22. marriage with a too much younger bride at an old age (atitayobbano kannaya

samvaso)

23. possession of an undisciplined treasurer (mariya averayikabhadagariko), and

24. extravagant aspirations such as aspiring for too much luxury though not

having much wealth, fame or grace, aspiring to become a king though not

having wealth, fame or grace (appabhago mahatanho, appabhago rajjakamo).

Out of these twenty-four causes for destruction of beings, the first four are the

causes that lead to the wrong path or the wrong belief in the round of rebirths. A

person who is addicted to one of these habits will be overwhelmed by ignorance

(‘avijja’) and will take delight in unwholesome things. As consequences of these

unwholesome things, he will have to be reborn in the woeful states or in an inferior

state which cannot get to any enlightenment. The following is a discussion of these

consequences. Unless otherwise stated, the discussion draws mainly on the

Commentary of this discourse.

(1) A person who does not take delight in the wholesome things will not

observe good conduct. Instead, he will keep evil conduct. As he does not protect the

Law, the Law will not protect him in return. A person who commits the evil deeds

2

will be respected by people and nor will he be helped by the gods. It is natural that

gods only help those who are loved by people, and that good outcomes result from the

help of gods. With wealth alone, one’s life is not perfect, for a doer of evil deeds will

be shunned and despised by his society. By the Natural Order of Kamma (volitional

actions), the consequences of an evil deed will follow its doer along the cycle of

rebirths and await the opportunities to bring about until the effect of the deed or action

is exhausted.

(2) From love for the ignoble persons, one might step forward to the imitation

of the ignoble persons’ habits. Since all these habits are evil deeds, one who takes to

these habits will be despised by the society and will have to suffer the consequences

of the evil deeds in this life and after.1 As stated in the Mangala Sutta, asevanaca

balanam, that is, not to associate with the foolish is the highest blessing. On the other

way round, association with the ignoble beings is the cause for destruction of the

highest blessing.2

(3) When one has disregard or dislike for the noble ones, then he will not

approach them and he will not have a chance to learn the noble conduct from them. It

is also opposite to the panditanamca-sevana-mangala (the highest blessing of

associating with the wise). Without a chance to learn the good conduct, one leads to

destruction.

(4) As a consequence to inclination towards false beliefs, one takes to these

false beliefs, which are the most unwholesome of the twelve-fold Immoral Kamma.

Ingratitude, for example, is rooted in false beliefs. All kinds of evil deeds are rooted in

false beliefs. So inclination towards false beliefs is not good for this life as well as the

travel throughout the round of rebirths.3

(5) The fifth cause for destruction of beings is indulgence in excessive sleep

(niddasili).4 Indulgence in excessive sleep means spending one’s time sleeping alone.

A person who indulges in excessive sleep always delays his work and wastes his time.

By procrastination, he inhibits his own prosperity. He lacks knowledge, because he

cannot learn. When it comes to health, a person who sleeps all the time is slow in

movements due to the feeling of dizziness and addiction to sitting and lying and he

then invites diseases. Therefore, a person who always engages himself in sleeping

1 Sn.A.1512 Sn.A.1513 Sn.A.1524 Sn.A.152

3

wastes his useful time1 without any benefit for himself by means of economic

planning, acquisition of knowledge and development of merits or meditation. Indeed,

excessive sleep is the cause for destruction of one’s future development or benefits.2

(6) The sixth cause for destruction of beings is indulgence in companionship

(sabhasili). The term ‘sabhasili’ is derived from ‘sabha’ and ‘sili’, the former

meaning ‘companionship’, ‘company’ or ‘assembly’ and the latter ‘indulgence’. The

word ‘sabhasili’ therefore means ‘taking too much to assembly or party’ or

‘indulgence in companionship’, that is, ‘going too often to concerts and gambling

places including fun fairs’.3

The bad effects of ‘indulgence in companionship’ include not being serious in

everything, waste of time, delay or postpone of important matters, missing chances to

get wealth, leakage of money gained, inclination to bad habits of ignoble men found

at such parties, decline of health due to not taking care of it, etc.4 According to the

etymological definition of ‘sabhasili’, even going to fun fairs, enjoying chatting with

companions and having a good time with friends may also be included in such

indulgence in companionship. But if they are not meant for wasting time and money

but for social and economic benefits, these things should not be regarded to be

indulgence in companionship.

(7) The seventh cause for destruction of beings is lack of effort (anutthana). It

is weakness in diligence. The man having the character of weak diligence is slow and

afraid. He is often inferior because his thoughts are not good. He lacks courage and

lacks a high social status. Because people have to rely on work and effort, lack of

effort means lack of everything in life. The effortless person cannot do good for his

own, not to speak of doing good for others. He is always a follower of others. Due to

lack of effort, one might not only miss the potential chances of gaining wealth but

also incur the loss of wealth gained. For these bad consequences, lack of effort is a

cause for destruction of beings.5

(8) The sixth cause for destruction of beings is laziness (alaso). There are two

kinds of laziness: born laziness (jati-alasa) and cultivated laziness (pavatti-alasa). In

1 Ledi Pandita U Maung Gyi, the Suttanta Niti (Yangon Hanthawadi:1956). 15-16Hereafter to be cited as Suttanta.Ni.(1956)2 Suttanta.Ni.(1956). 15-16 3 Saha√bhas + kvi. See The Kacchayana4 Suttanta.Ni.(1956). 17-185 Suttanta.Ni.(1956).20

4

one Jataka story,1 a person by the name of Rajakumbha was born lazy. He would

rather die than reduce his laziness. On the other hand, those who are lazy due to the

side effects of drug addiction and company with lazy friends have cultivated laziness.

Both kinds of laziness are great dangers to prosperity and wealth because laziness

does not cause a wish for prosperity and wealth. Overwhelmed by laziness, one idles

himself when he should learn or save money. Then as a consequence to lack of

education and money, a lazy man cannot prosper. Even when such a person inherits

wealth from his ancestors, he cannot protect the inherited wealth. So, laziness due to

its numerous ills is regarded to be one cause for destruction of beings.2

(9) The ninth cause for destruction of beings is the state of being short-

tempered (kodhapannano). It is the state of being readily angry for no serious

account. It is natural that angry people often have little loving-kindness. As a result,

they are hated, and despised by their society. They have few real friends. Anger does

not only burn the environment but also its cultivator. An angry person is characterized

by lack of happiness and sweet countenance, presence of ugly looks, rough manners

in actions and speech, and aggressiveness. Having these characteristic features, anger

is regarded to be one cause for destruction of beings.3 In brief, anger is not helpful to

the increase of wisdom and wealth but it leads to the state of being deserted by one's

friends. The Buddha therefore said that anger is a cause of destruction.4

(10) The tenth cause for destruction of beings is one's failure to look after his

or her own parents in spite of having the ability to do so (jinnamatapitunupatthana).

Parents are one's first teachers in the world. They bring up, teach and educate their

children. They pass their savings of their life, as inheritance, to their children. They

always have love and kindness for their children. Not looking after these parents

although one has the ability to do so is a cause for his destruction.5 It is also a cause

for the destruction of one blessing.6

As a result of the destruction of the blessing of looking after one's parents, one

is despised by people, and hated by gods. This in turn prohibits the prosperity and

grace of his life. It is not improper if one having no ability to look after his parents

pays due respect to and love them sincerely. But it cannot be said proper if one does

1 J.I.116, J.A.3.1282 Suttanta.Ni.21(1956)3 Suttanta.Ni.22-244 Sn.A.I.1525 Suttanta.Ni.26-28 (1956)6 Sn.A.I.153

5

not respect his parents and if one offends them though he supports his parents

economically. Such a child cannot prosper, either.1

Since the destruction of the blessing of looking after one's parents means the

destruction of all the benefits to be gained from doing so, this failure to look after

one's parents in spite of his ability is regarded to be one cause for the destruction of

beings.

(11) The eleventh cause for the destruction of beings is the use of false speech

towards the recipients of offerings (Yo brahmanam samanam va annam va pi

onibbakam musavadena vanjeti). The recipients of offerings are those who live

depending on the gifts of the donors. These recipients include monks and mendicants.

In spite of having the ability to share some of one's property to them, one should not

lie to them that he has nothing to give them (when he has agreed to give them some).

Or one should not cheat them of their property, either. A person who cheats the

monks and mendicants in this way will be despised in this very life by the people who

have heard of his bad news. He declines to the state of wanting in grace and

blessings.2 In the future existence, he will face the destruction of his businesses and

ideas. Being of no benefit to this life and after, the use of false speech towards the

recipients of offerings is regarded to be one cause for the destruction of beings.3

(12) The twelfth cause for the destruction of beings is lack of sharing one’s

good foods with others (Pahuta vitto puriso, sa hi ranno sabhojana mako bunjati

saduni). The example of not sharing one's good foods with others can be seen in those

rich people who enjoy their food and wealth selfishly without inviting any other

persons to share their food and wealth. This selfish manner may be caused by

stinginess or ignorance of human duties or lack of regard for friends. The custom of

sharing one's food is found to be the characteristic of some animals, not to speak of

human beings. The lack of sharing one's property according to the customary law of

beings can lead to the loss of one's good name and the gain of hatred from others.4 He

or she who does not share his or her property will not be given a share in return of

others people. As a result, the person who does not share his property has few good

friends, losing many opportunities to prosper through the society. So the lack of

1 Suttanta.Ni.29 (1956)2 Suttanta.Ni.31-33 (1956)3 A.I.393 (The Vanijja Sutta)4 Suttanta.Ni.34-36

6

sharing one's property to others such as the Triple Gems and the poor is regarded to

be one cause for the destruction of beings.1

Such stinginess in one's property also has the disadvantages of being discarded

by the society in this life and going to the hells in the next existence.2

1. arrogance in one’s high birth (jatithaddho)

2. arrogance in one’s wealth (dhanathaddho)

3. arrogance in one’s lineage (gotthathaddho)

4. disrespect for one’s own kinsmen (atimano)

5. indulgence in skirt-chasing or womanizing (itthidhutta)

6. indulgence in drinking (suradhutta)

7. indulgence in gambling (akkhadhutta)

8. dissatisfaction with one’s own spouse and sexual misconduct with courtesans

(vesirati)

9. adultery (paradaradusaka)

10. marriage with a too much younger bride at an old age (atitayobbano kannaya

samvaso)

11. possession of an undisciplined treasurer (mariya averayikabhadagariko), and

extravagant aspirations such as aspiring for too much luxury though not

having much wealth, fame or grace, aspiring to become a king though not having

wealth, fame or grace (appabhago mahatanho, appabhago rajjakamo).

5:2 The Aggapassada Sutta (the Discourse on the Best Faiths)3

In this discourse, the Buddha described the three best faiths and the rewards of

these faiths. By the three best faiths are meant the faiths in the Buddha, the Dhamma

(the Law) and the Sangha (the Order of monks).

(1) The Buddha is also known as the Sammasambuddha because He has fully

realized by Himself all that should be known. The Buddha is the supreme and the

noblest of all the beings. He is the supreme and the noblest because of the following

reasons:4

1 Suttanta.Ni.34-36 (1956)2 Sn.A.I.1543 The Aggappassada Sutta. Itv.254 (The Thabyegan Sayadaw’s Nissaya Traslation. p.9 (vol.II)4 Itv.A.268

7

- Since He received the Prophecy from Buddha Dipankara, He had fulfilled

the Ten Perfections and finally attained the Enlightenment and Omniscience.

This quality is possessed by none but other Buddhas.

- His attributes such as Great Compassion are nobler than all the attributes of

other beings.

- His attribute of having a body and appearance as the Norm is on the same

rank as that of other Buddhas only.

- The appearance of a Buddha in the world is very rare.

- The Buddha is a very wonderful man.

- He is the benefactor of the multitude of people.

- He is unrivalled.

By veneration of the Sammasambuddha who is endowed with the above-

mentioned qualities, one will get such benefits in return as a long life in the human

and celestial realms, good looks, good company, fame, happiness and strength in

mind and body.1

(2) The term Dhamma encompasses both the Conditioned and the

Unconditioned. The Conditioned comprises all phenomena of existence including the

Four Paths and the Four Fruitions. The Unconditioned, on the other hand, is a name

for Nibbana, which is the Beyond of all becoming and conditionality. In other words,

Nibbana cannot be conditioned by such causes as Kamma (volitional actions). Of the

two Dhamma – the Conditioned and the Unconditioned – the Unconditioned Nibbana

is nobler for the following reasons:2

- It is by nature gentle.

- It is the most peaceful and the noblest.

- It is full of such attributes as subtlety.

- In it, the intoxication with pride and so on becomes sober or tamed.

By venerating Nibbana, one can make sure the above-mentioned noble

benefits.

(3) The Sangha is also of two kinds: sammuti and dakkhineyya. The Order of

monks who have been ordained through the consent by reading Kammavaca is called

‘sammuti’ or ordinary monks. These monks are just ‘worldlings’. On the other hand,

the ‘dakkhineyya’ Sangha comprises only those monks who have attained any of the

1 Itv.A.2682 Itv.A.272

8

Noble Stages. The Noble Sangha is nobler than the ordinary ‘sammuti’ Sangha, for

the former possesses the nobler Morality, Concentration, Wisdom and Liberation than

the latter. 1

To sum up, this discourse suggests that we must venerate the three noblest

things, which are the Buddha, the Dhamma and the Sangha.

5:3 The Sa-brahmaka Sutta2

In this discourse, the Buddha taught the benefits of revering one’s parents: the

wise praise one who reveres his parents in the home and by revering one’s parents one

goes to the celestial realms.

‘Brahma’, ‘the first devas’, ‘the first teachers’ and ‘those who are worthy of

gifts’ are designations for mother and father. The reason is that mother and father do

much for their children. They care for their children. They nourish them. They

introduce them to this world. They educate them. For the debt of gratitude we owe to

our parents, we should pay them homage, and in the home, we should honour them

with food and drink, and with such services as clothing and bedding, anointing and

bathing, and washing their feet. Those who perform these services to their parents are

praised by the wise and rejoice in heavens after death.3

The given discourse reminds us not to repay our debt of gratitude to our

parents. Even by performing such services, our debt of gratitude to our parents cannot

be settled. The debt is best settled by the following:4

(1) developing faith in the mind of the parents who lack faith

(2) developing generosity in the mind of the parents who lack generosity

(3) developing morality in the mind of the parents who lack morality

(4) developing wisdom in the mind of the parents who lack wisdom

These four methods of repaying the debt of gratitude to parents are in

accordance with the Law. So we should not feel satisfied with the worldly means of

repaying the debt of gratitude to parents and should use the above-said methods which

are in accordance with the Law.

1 Itv.A.2732 Itv.268 (No variant name for this sutta is found.)3 Itv.2684 A.I.63

9

5:4 The Nirayupapatti Sutta5

The discourse teaches us that anger leads one to the hells.

When a person is angry just before death, he is reborn in the hell, which is a

woeful state totally free from happiness.

The discourse reminds the lay devotees to keep free from defilements and

unwholesome unconsciousness when they are on their deathbed.

5:5 The Sugatuppatti Sutta2

The discourse teaches us that pure mind leads one to the realms of happiness.

When a person has a pure mind just before death, he is reborn in one of the

realms of happiness. He is reborn in one of the celestial realms, which are free from

woes and sufferings.

As with the previous discourse, this sutta reminds the lay devotees to keep

mind pure especially when they are on their deathbed.

5:6 The Devacavana Sutta3

The discourse describes that when a celestial being is about to die, he is met

with the five prognostic signs of death and so he is solaced by his companion gods.

The celestial beings experience the five prognostic signs of death when they

are about to die. These signs occur seven days (in human terms) before the death of

the gods concerned. These five prognostic signs are (1) withering of flowers worn, (2)

de-colouring of clothes worn, (3) sweating in the armpits4, (4) deterioration of

features, and (5) lack of enjoyment in the celestial mansion.

The celestial being who feels these five prognostic signs of death is concerned

about his situation of losing his celestial pleasures and becomes wet with sweat

coming out of all the body. Feeling so extremely hot, he wanders here and there.

Although some gods can contain themselves from any bodily and verbal anomalies,

they feel very concerned and tired. But these prognostic signs are felt only by the

powerful gods and not by the inferior gods.

5 The Padutthacitta, Itv.203 (The Nirayuppatti Sutta. See the Mo-hti Nissaya Translation, p.253 (1927); the Thabyegan Sayadaw’s Nissaya Translation, p.16 (vol.II) (1930)2 The Pasannacitta Sutta, Itv.204 (The sutta is entitled Sugatuppatti in most of the Nissaya Translations.)3 The Pancapubbanimita Sutta. Itv.247; The sutta is called Devacavana Sutta according to the Nissaya Translations. 4 Sweat comes out not only in the armpits but also all over the body. See Itv.A.243

10

5:5 The Patthana Sutta1

In this discourse, the Buddha described the three best faiths and the rewards of

these faiths

30 The Ma-punna-bhayi Sutta (the Discourse on the Best Faiths)

In this discourse, the Buddha described the three best faiths and the rewards of

these faiths

The Appamada Sutta

In this discourse, the Buddha taught the bhikkhus that mindfulness makes sure

both benefits: benefit in this life and benefits in lives to come.

The essence of this discourse is given below.

“Mindfulness is the one quality that, if developed and pursued, keeps both

benefits in hand: benefit in this life, and benefits in lives to come.”

In this discourse, the development of 'mindfulness' means the development of

mindfulness with regard to the wholesome deeds. All the practices that lead to

Nibbana - taking refuge in the Triple Gems, protecting of oneself from the

unwholesome deeds in actions, speech and thought, giving in charity of one's property

as one can, development of morality, development of concentration and development

of wisdom - are the development of 'mindfulness'. One who develops mindfulness has

the following advantages in this life: easy prosperity in wealth, freedom from threats

of foes, easy accomplishment of work, freedom from diseases, easy access to sciences

and so on.2

The Pathama-satullapa-kayika Sutta3

In this discourse, the Buddha taught the benefits of associating with good men.

The discourse was delivered by the Buddha when the celestial beings known as

‘Satullapa-kayika’ commented upon the association with good men in His presence.

1 The Sukhapatthana Sutta. Itv.241 (In some Nissaya Translations, the title 'Appamada' can also be found.)2 The Thabyegan Sayadaw's Nissaya Translation. vol.II. p.43-443 In the Chatthasangayana editions, the title of the given discourse reads ‘Sabbhisantava’, which means ‘Association with Good Men. S.I.16

11

Considering and incorporating all their comments, the Buddha delivered this

discourse.

Each of the six celestial beings passed on to the Buddha each comment

beginning with ‘One should associate with good men’. Their statements can be

enlisted as follows:

(1) Association with good men is for well-being, not for demerit. The reason is that

the one who associates with good men can emulate their manners and thoughts, which

will bring benefit to this life and after.

(2) Association with good men is for gaining wisdom. Association with an ignoramus

is never helpful for gaining wisdom.

(3) Association with good men is for not grieving among the grief-stricken. The

reason is that the one who associates with good men can realize the knowledge of

these good men.

(4) Association with good men is for a pride among one’s relatives. The reason is that

the one who associates with good men can be knowledgeable.

(5) Association with good men is for rebirth in the happy courses of existence. The

reason is that the one who associates with good men can know their practices, which

lead to the heavens.

(6) Association with good men is for staying pleasant for a long time (in the heavens

or in the human realm). The reason is that the one who associates with good men can

know their practices, which are suited to the heavens and the human realm.

The seventh and last deity asked the Buddha whose words were good words.

The Buddha verified the goodness of all the statements and added the following

teaching:

“One should associate and become intimate with good men, and thereby will

be released from all the sufferings.”

This discourse points out to the lay devotees that one should associate with

good mean and shun bad men.

5:11 The Dutiya-satullapa-kayika Sutta1

The given discourse describes the different opinions of the four deities about

the act of donation and the Buddha’s teaching. The Buddha taught that unrighteous or

1 Macchari Sutta. S.I.17

12

impure gifts, however costly they are, cannot by any means supersede nor vie with

righteous gifts, even the samunjaka gift1.

When the Buddha was residing in Savatthi at the Jeta Grove Monastery, four

celestial beings came to pass on to him their beliefs regarding the act of giving gifts.

The first god said thus:

“The miserly and the negligent do not give things to charity. One desirous of

merit should do the act of giving gifts.”

This god meant that it is miserliness and negligence of meritorious deeds that

hamper the act of donation.

The second celestial being expressed his view of people’s failure to do the act

of giving gifts as follows.

“People do not give gifts at the time of hunger and thirst because they fear that

they might experience hunger and thirst again. Actually, it is due to such a

failure to give gifts that they suffer from hunger and thirst in this life and after.

So it is necessary to overcome miserliness and to give gifts because it is

helpful for a good standing in the next existences.”

According to him, the preventive factor in avoiding the act of donation is the

fear of hunger and thirst, or the fear that is overwhelmed with miserliness. One who

has overcome miserliness will readily give gifts, knowing the benefits of the act.

The third god passed his view on to the Buddha as follows.

“Those are not dead who give away a little share of their property as has been

the long tradition. But those who fail to do so are dead.”

Here, by ‘those who are not dead’ the god meant the act of giving gifts is not

dead (in its effect) even though the performer of the act is dead. Reversely, those who

have stopped giving gifts may be regarded to be ‘dead’ or ‘dead-like’ even when they

are still alive.2

The fourth god said eventually:

“The ignoble beings cannot vie with the givers who give away the gifts

difficult to abandon and who does the deeds difficult to do. Indeed, the right

Teaching is difficult to observe. Therefore, the noble being and the ignoble

being, having different courses of action, go to different courses of existence.

The noble beings go to the hells, whereas the ignoble ones go to the heavens.”1 The donor gives such a gift from the money that is obtained by selling the left-over crop collected from the winnowing land. Sn.A.I.572 Vide the Thabyegan Sayadaw’s Nissaya Translation, Vol.II, 52

13

Then another deity in the presence of the Blessed One said:ßVenerable sir, whose words are good?û

'All these words are good words, yet listen to what I have to say.He who lives a life of gleaning, according to the TeachingNourishing his wife and giving even a little, does better thanMaking a thousand sacrifices to hundred thousands.It does not reach up, even to a quarter.û

8. Then another deity said thus in the presence of the Blessed One:

ßWhy does such a great sacrifice,Made rightfully not bear the highest results?Making a thousand sacrifices, to hundred thousands.Why does it not reach up, even to a quarter?û

9. The Blessed One replied that deity, saying this stanza:

ßA certain one gives unrighteous giftsBy plundering, binding and causing griefA thousand offerings with tearful eyes and punishmentAre not even a quarter, compared to a righteous offering.û

5:7 The Aditta-ghara Sutta1

The essence of the given discourse is that one cannot take his saved

possessions to the life after death and that giving gifts is the only means of saving

one’s possessions for his wandering in the cycle of rebirths.

The sutta is composed of the stanzas recited by one deva in the presence of the

Buddha in Savatthi at the Jeta Grove Monastery. In this discourse, the deva compared

the world with a house on fire.

When a house is on fire, the property which can be taken out of the burning

house is to the house-owner’s benefit. The things which remain burnt in the house are

of no benefit to him. Likewise, the world is burning with the fires of ageing and death.

It is only by means of giving things away to charity that one can salvage his property.

Whatever is given away in charity for one’s enjoyment in the next existences amounts 1 The Aditta Sutta (S.I.28-29)

14

to possessions that are saved from being consumed by those fires; for gifts carry the

fruit of well-being in the round of rebirths. In this world, even the things that are held

back in one’s savings are subject to damage and loss due to the ‘five kinds of enemy’

such as floods, fire and (confiscation of) rulers, or otherwise the owner himself may

die and depart from his property. In that case, the property is of no benefit to its owner

because the owner does not enjoy it. The wise man, knowing this well, should enjoy

his possession and give in charity. Then, he will not incur blame and go to the

heavenly realms.

Thus, the discourse teaches us the right way to use our possession, for the

benefit of our journey in the cycle of rebirths, without clinging to them as misers.

Indeed, we should grasp the chance to make effective use of our property, which are

otherwise subject to the destruction of ‘fires’.

5:8 The Macchera Sutta1

In this discourse, the Buddha described the destinations after death of the

miserly person and the generous man.

When the Buddha was residing at the Jeta Grove Monastery in Savatthi, a

deva visited Him to ask questions. The Buddha taught this discourse in reply to the

deva’s questions.

Those who are miserly and those who thwart other people’s acts of charity are

reborn in the hells or as animals. If perchance they are reborn as human beings, they

will be reborn in poor families. They never receive the gifts they hope for from others.

Those who understand the unspoken words of the alms-seekers, those who are

free from stinginess, and those who venerate the Buddha, the Dhamma and the

Sangha will enjoy the good benefits that are opposite to the disadvantages of the

miserly people.

The teaching of this discourse that the miserly persons go to the woeful states

to undergo the evils of their wrong deeds while the persons who are free from

stinginess go to the pleasant states to enjoy the benefits of their good deeds reminds

the lay devotees to avoid stinginess.

Here, the five forms of meanness or stinginess2 are worth noting. They are:

1. avasa-macchariya = meanness in sharing lodgings

1 The Macchari Sutta (S.I.31)2 A.A.III.45-81, 239; AP.A.I.405

15

2. kula-macchariya = meanness in sharing the services of a family, disciples, and

devotees

3. labha-macchariya = meanness in sharing one’s gains

4. vanna-macchariya = meanness in sharing one’s fame or good looks

5. dhamma-macchariya = meanness in sharing the Dhamma

As a result of avasa-macchariya, one may be reborn as a Yakkha or a Peta.

Suc non-human beings have to wander carrying on heads all the rubbish from their

dwellings. As a result of kula-macchariya, one may die from blood-vomiting or

diarrhea or experiencing the cutting into pieces of intestines, at the regretful thought

that his family are wasting his property when he sees his family doing merits of

giving in charity. As a result of labha-macchariy, one may abuse the public property

or the organizational property and may then be reborn as a Yakkha or a Peta or a boa

constrictor. As results of vanna-macchariya or dhamma-macchariya, one may be

inclined to receive praises and to speak ill of others, and may then be reborn as an

ugly person or a dumb person in every life.1

The evils of these forms of meanness are also given in the Commentary. They

are also noteworthy. As a result of avasa-macchariya, one may be reborn in the

Lohakumbhi hell. As a result of kula-macchariya, one receives few or no gifts when

he is reborn. As a result of labha-macchariya, one may be reborn in the Hell of

Excrement. As a result of vanna-macchariya, one may be reborn ugly or unpopular.

As a result of dhamma-macchariya, one may be reborn in the Hell of Hot Embers.2

To sum up, stinginess or meanness carries the above-mentioned results and we

should therefore avoid it.

5:9 The Kimsu-yava-jara Sutta3

The discourse describes the thing that serve one well till old age, the thing that

serve one well if it is well-established, the thing that can also be called a precious

treasure for man, the thing that cannot be stolen by thieves.

At the Jeta Grove Monastery in Savatthi, the Buddha described these things

when He was asked by one deva.

1 AP.A.I.406; MNid.A.962 AP.A.I.407; MNid.A.963 The Jara Sutta (S.I.33)

16

What serves one well till old age is morality. What serves one well as long as

it is well-established is faith or religious conviction. A precious treasure for man is

wisdom. The thing that cannot be taken away by thieves is the merit of good actions.

The given discourse suggests that morality, faith, wisdom and good actions

must be observed.

5:10 The Kimsu-ajarasa Sutta1

In this discourse, the Buddha described the thing that by not deteriorating

serves one well, the thing that if firmly established serves one well, the thing that can

also be called a precious treasure for man and the thing that is difficult to be stolen by

thieves.

The account and contents of the discourse are the same as those of the Kimsu-

yava-jara Sutta.

5:38 The Kimsu-mitta Sutta2

The Buddha described in this discourse the four kinds of friends in relation to

their helpful situations.

The Buddha delivered this discourse in reply to the questions posed by one

deva.

A travelling companion is a friend to one who is travelling. The mother is

one’s friend at home. A close associate is one’s friend when one is in a situation of

urgent need. But in the future existences, the merit of one’s own good actions is his

sole friend.

The discourse suggests that one must rely on these four kinds of friends

according to the demand of their relevant situation.

5:16 The Abbhahattha Sutta3

The given sutta describes the thing that afflicts the world, the thing that besets

the world, the thing that pierces the world as an arrow and the thing that burns the

world.

At the Jeta Grove Monastery in Savatthi, the Buddha delivered the given

discourse to answer the questions posed by one celestial being. 1 The Ajarasa Sutta (S.I.34)2 The Mitta Sutta (S.I.34)3 The Attahata (S.I.37)

17

The world is afflicted by Death. Ageing besets the world. Craving is the arrow

that pierces the world. Desire is constantly burning the world.

The discourse highlights the fact that all the beings are not free from death,

ageing, craving and desire.

5 The Kimsu-vitta Sutta1

In this discourse, the Buddha described the thing that is the most precious

property for beings in the world, the thing that brings happiness, the thing that is the

most delicious of all tastes and the noble way of livelihood.

While the Buddha was residing at the Jeta Grove Monastery in Savatthi, He

taught this discourse to answer the questions posed by one deva.

Faith or religious conviction is the most precious property for a person in this

world. What brings happiness is the courses of meritorious conduct which have been

performed well. The most delicious of all tastes is truthfulness in speech or vaci-

sacca. The noble way of livelihood is livelihood in accordance with wisdom.

The discourse encourages us to accumulate conviction, meritorious deeds,

truthful speech and wisdom because they are the noble property for beings.

5:18 The Kimsu-jirati Sutta2

In the given sutta, the Buddha described the thing that decays, the thing that

does not decay, the wrong way, the danger to the lawful acts, the thing that pollutes

the practice of celibacy, the thing that is not water but that cleanses, and the causes for

instability of one’s possessions.

When the Buddha was sojourning in Savatthi at the Jeta Grove Monastery, He

taught this discourse to answer the eight questions posed by one deva.

The Buddha’s answers to the deva’s questions are as follow:

The corporeality of beings is subject to decay but lineage is not subject to

decay. Lust can be called the wrong way. Greed is the danger to the lawful acts.

Woman pollutes the celibate life. The practice of austerity and that of celibacy have

cleansing power though they are not water. The causes for instability of one’s

property are laziness, lack of mindfulness, lack of exertion, lack of self-control,

overindulgence in sleep and torpor.

1 The Vitta Sutta (S.I.39) See also the Alavaka Sutta (S.I.216)2 The Najirati Sutta (S.I.40)

18

5:19 The Pattheyya Sutta1

The Buddha described in this discourse the thing that wraps up the provisions

for the journey, the mainstay of wealth, the thing that drags humans along, the thing

that is difficult to be forsaken in this world, and the thing binds the populace of

beings.

While the Buddha was residing at the Jeta Grove Monastery in Savatthi, He

taught this discourse to answer the questions posed by one deva.

(1) The thing that binds the provisions for the journey is faith. Instigated by

this faith, the faithful person does meritorious deeds such as giving in charity,

observing the precepts, etc. He then enjoys the benefits of these deeds in the future

existences throughout the cycle of rebirths. The meritorious acts of giving in charity,

observing the precepts and so on are like the provisions for the journey of the round of

rebirths. And faith or religious conviction is the thing that wraps these provisions.2

(2) Craving is the thing that drags humans along. Craving or desire carries the

beings along so that they cannot be free from the whirlpool of the round of rebirths. In

this way, the beings have to wander in the cycle of rebirths. Craving is therefore said

to be the thing that carries away human beings.3

(3) The mainstay of wealth is the splendour of dignity (siri). The splendour of

dignity is comprised of accumulated merit (punna), power (satti) and blessing

(phala). Possessions are believed to come on their own to the owner of these three

graces. So the splendour of dignity (siri) is said to be the mainstay of wealth.4

(4) The thing that is difficult to be forsaken in this world is mundane desire.

The same desire that clings to the three worlds is so bound to the beings that they

cannot forsake it easily. Mundane desire is, therefore, said to be difficult to be

forsaken.5

(5) The thing that binds the populace of beings is also mundane desire. The

rope of craving or desire binds the beings because by means of it they have

attachment to their existence, family and wealth. This craving or desire, which is also

1 S.I.422 The Thabyegan Sayadaw’s New Nissaya Translation of the Suttasangaha, p.673 Ibid, p.674 Ibid, p.675 Ibid, p.67

19

called iccha (longing, desire), binds and exposes the beings to the three realms of

existence. Hence it is said to be the thing that binds the populace of beings.1

According to this discourse, craving, desire and lust have the property of

dragging the beings, they are difficult to be forsaken, and they have the power of

binding the beings. These three properties of craving is noteworthy. In sum, the given

discourse describes the three kinds of things: faith, splendour of dignity and craving.

The discourse suggests that while faith and dignity must be sought, the last must be

destroyed.

The Dhammaratha Sutta2

In this discourse, the Buddha taught that senses of shame and fear,

mindfulness and the right view lead to Nibbana.

Once, the Buddha was sojourning in Savatthi at the Jeta Grove Monastery

when one deva came and asked Him how one could escape from the pleasure Garden3

of desirable sense-objects.

The essence of the discourse delivered by the Buddha is that:

“It is by the vehicle of the Law that one can go to Nibbana, the danger-free

place. The vehicle of the Law means the eight-fold Noble Path. The vehicle

has the wheels of the Right Efforts, the protective railings of moral shame and

dread, the panelling of mindfulness and the charioteer of the Right View. The

possessor of such a vehicle gets to Nibbana.”

The discourse teaches that after fulfilling such constituents as moral shame

and dread headed by the Right View, one will get to Nibbana. The discourse describes

the simplest way to realize Nibbana.

5:21 The Nakhunnatabba Sutta4

In this discourse, the Buddha described that one should not despise and

disparage a prince, a snake, fire and a monk for being young.

The founders of different sects and schools of thought in the Buddha’s time

were very famous and full of followings and disciples, but they did not admit to

having won the Perfect Enlightenment. On the other hand, the Buddha admitted to

1 Ibid, p.672 The Acchara Sutta (S.I.30)3 The Celestial Abode or the Heavens4 The Dahara Sutta (S.I.68)

20

having won the Perfect Enlightenment although He was much younger than them. In

relation to this, King Pasenadi of Kosala asked the Buddha, who was residing at the

Jeta Grove Monastery in Savatthi. The Buddha delivered this discourse to answer the

king.

There are four things that should not be ignored or treated lightly as being

young: a young prince, a snake, fire, and a monk.

One should not despise nor disparage a prince for being young. The young

prince may develop resentment and when he obtains the kingship, he may mete out

harsh royal punishment on any account to that person who had treated him so.

One should not despise nor disparage a snake for being young. Some snakes

have a strong and deadly venom although they are young and small. A person who

comes in contact with such snakes may have to die bitten by them.

One should not despise nor disparage fire because it is a small thing.

Naturally, a spark of fire has the power of becoming all-consuming with furious

flames when it comes into touch with fire-burning substances or rubbish. Fire can

burn the lives and property of humans.

One should not despise nor disparage a monk for his being young. Some

monks are young but endowed with morality. The person who has slighted a monk

will incur the destruction of home and family, or the loneliness without having any

offspring or inheritor beside, due to the consequence of his having slighted the monk.

The discourse gives a lesson that the wise man who clearly sees his own

benefit should behave properly towards these four kinds of things without despising

or disparaging them for being young.

5:22 The Jaramarana Sutta1

The discourse points out that there is no being who remains free from ageing

and death.

When the Buddha was residing in Savatthi at the Jeta Grove Monastery, He

delivered this discourse to answer the question asked by King Pasenadi of Kosala.

All the rich kings born of the ruling caste (khattiyamahasala), the rich

Brahmins (brahmanamahasala) and the rich rich householders (gahapatimahasala)

are not free from death. The royal chariot, which is wonderfully wrought, is indeed

subject to decay. (Just the animate things are not free from death, so also the 1 S.I.70

21

inanimate things are subject to decay however well they have been made.) But The

dhamma taught by the virtuous ones does not decay.

In this discourse, the Buddha emphasized the law of impermanence among

things animate or inanimate: all things are of transient nature except for the teachings

of the virtuous. One should contemplate on this law of impermanence and cherish the

teachings of the virtuous in his mind.

5:23 The Attapiya Sutta1

The discourse suggests that one who loves himself should not do evil but do

good deeds only.

Once, King Pasenadi of Kosala came to the Jeta Grove Monastery and one

thought arose in him while he was living in seclusion in a lonely place. He passed his

thought with his views on to the Buddha, who then added His comments. King

Pasenadi proposed that those people who commit evil deeds bodily, verbally or

mentally do not love themselves really while others who commit good deeds bodily,

verbally or mentally love themselves really. The Buddha agreed with the king and

summed up in this discourse what they had discussed.

If one knows that one loves oneself, one should not do evil; for a doer of bad

deeds does not easily find happiness. One who falls victim to death has to leave his

human existence let alone his property. He has to leave everything behind and cannot

take anything with him as his own property. Only the good or evil deeds that he

committed when he was alive will be his property. They will follow him as

inseparably as a shadow. Therefore, one should do good deeds, thereby accumulating

merit for the welfare of future existences. Only good deeds can be relied on by beings

to stand them in good stead in future existences.

It is found that the discourse puts emphasis on the power of Kamma

(volitional actions), suggesting that we should do good deeds only to show that we

love ourselves.

The Pamada Sutta2

The discourse points out that very few people who have immense riches have

steadfast morality and most of the rich are weak in morality.

1 S.I.712 The Appaka Sutta (S.I.73)

22

As in the previous discourse, the Buddha agreed with King Pasenadi’s

hypothetical thought in this sutta. The essence of the sutta is as follows:

In this world, many people who have precious and immense riches become

intoxicated with pride, absolved in negligence, and unduly enamoured of sensual

pleasures of five kinds, and they act wrongly towards others. These people will have

to undergo the seriously bad consequences of their evil deeds in the next existences

after death in this life.

The discourse is about the human nature that human beings tempted by

sensual pleasures are subject to moral decline. One should take care not to be so even

though he is rich in property.

The Appamada Sutta1

In this discourse, the Buddha taught that only constant mindfulness embraces

both benefits – in this very life and after.

When King Pasenadi of Kosala asked the Buddha what single factor embraces

benefits in both present and future existences, the latter delivered this discourse to

answer the former’s question. The essence of the discourse is given below.

The footprint of the elephant can encompass the footprints of all living beings

with legs, and the elephant’s footprint is declared to be supreme among them in terms

of its great size. In the same way, heedfulness is the one quality that keeps both kinds

of benefits secure – those in the present life and those in the future life. One who

wishes for longevity, good health, good looks, heavenly pleasures, good breeding, and

enjoyment of progressively higher delights should be mindful. The wise praised

constant mindfulness in the performance of meritorious deeds. So the man of such a

firm character keeps both benefits secure – in this very life and after.

The discourse reminds us to live mindfully. It is sure that if beings keep

mindfulness in life, they will enjoy the benefits in both the present and future

existences.

The Aputtaka Sutta2

1 S.I.872 The Dutiya Aputtaka Sutta (S.I.92)

23

The discourse is about one childless rich man’s past good and evil deeds –

bodily, verbally and mentally – and about how these deeds alternately incurred their

consequences.

At noon on one day, King Pasedani of Kosala came to the Buddha to tell him

about one rich man. The rich man had died childless and without any other inheritors

so the king had to confiscate the man’s treasures. When alive, the stingy rich man had

lived in poverty with no heart to enjoy his property. Then the Buddha recounted the

past stories of the rich man to King Pasedani of Kosala.

In one of his previous lives, that rich householder had alms-food offered to

one Paccekabuddha known as Taggarasikkhi. But after offering the alms-food, he

regretted it. Furthermore, he killed the only son of his brother because he wanted his

property. As a result of the deed of offering alms-food to the Paccekabuddha, he was

reborn in the city of Savatthi as a rich man for seven times. But as a result of his

regret based on stinginess, he had no heart to enjoy his own property. As a result of

his murder of his nephew, he underwent agony in the hells for many years. As a

further result of this deed, he was without child to inherit his property. When the

results of the good had been exhausted and when he had failed to accumulate new

merits, he was reborn in the Maharoruva hell. With reference to that rich man, the

Buddha taught the given discourse, whose essence is given below.

When beings fall victim to death, they cannot take their property with them.

They must leave all behind. Only those actions done by a person either in deed,

speech or thought, are in fact his own property which he takes with him, and whose

effects follow him closely like a shadow. Therefore, one should do good deeds,

thereby accumulating merit for the welfare of the future existences.

This discourse also reminds us not to do evil deeds bodily, verbally or

mentally.

In this discourse, we can find the effects of not only good deeds but also evil

ones. It therefore suggests that we should avoid evil deeds realizing their bad effects

while we should do good deeds whenever the situation arises.

The Tamotama Sutta1

The Buddha taught King Pasenadi of Kosala about four types of people found

in this world. The four kinds of people are – 1 The Tamo Sutta (A.I.397)

24

1. Those who, being in the darkness, are bound for the darkness

2. Those who are in the darkness but are bound for the light

3. Those who are in the light but are bound for the darkness

4. Those who, being in the light, are bound for the light

(1) As a result of past evil deeds, some are born of inferior and poor families.

They have to toil for a living. They are ugly. They may be infected with diseases.

They may even be handicapped in organs. In this life, too, they do evil deeds bodily,

verbally and mentally. After death, they are reborn in the hells. Such people are those

who are in the darkness and are bound for the darkness.

(2) Some are born of inferior and poor families as a result of evil deeds in their

past life. They are ugly. They may be infected with diseases. They may even be

handicapped in body organs. But they do good deeds in this life – bodily, verbally and

mentally. After death, they rejoice in the celestial realms. Such people are those who

are in the darkness but are bound for the light.

(3) As a result of past good deeds, some are born of noble families such as

those of kings, Brahmins or rich householders. They live a rich life. They do not need

to worry about clothing and food. They have good looks. But in this life, they commit

bodily, verbal and mental misdeeds. After death, they go to the realms of sufferings.

Such persons are those who are in the light but are bound for the darkness.

(4) Some are born of noble families due to the effect of their past good deeds.

They are rich in wealth and appearance. In this life, too, they do good deeds in action,

speech and mind. They are reborn in the heavens when they die. Such people are

those who, being in the light, are bound for the light.

In this discourse, the following facts are noteworthy:

The persons of the first kind have evil volitional actions both in the past life

and this very life. The second kind have good volitional actions in the present life

although they have evil volitional actions in past. The people of the third kind have

good past volitional actions but evil volitional actions in the present life. The last kind

have good volitional actions both in the past and present lives.

The volitional actions or deeds that one has done cannot be changed although

they can be objects that induce the religious emotion called ‘sanvega’. By

contemplation of these indelible past actions, one should accumulate merits of good

deeds that which bring him to the light.

25

The Pabbatupama Sutta1

In this discourse, the Buddha explained the imminent danger of old age and

death by using a parable of mighty mountains.

At one noon, when King Pasenadi of Kosala came to the Buddha and told Him

that he had been much occupied with kingly matters, the Buddha delivered this

discourse. The essence of the discussion of old age and death made between the

Buddha and the king is as follows.

Old age, death, infliction with diseases and destruction of any kind are

inevitable. Just as one cannot escape from the danger of mighty mountains (mountain

as large as four directions) rolling on ceaselessly and crushing everything in its way,

so also one cannot defend against these four dangers; fighting back with his armies

with the use of military strategies or bribery with the help of his counsellors will all be

useless. Leading the righteous life is the only way to overcome these dangers. So the

wise person who wants both the benefits of the present life and hereafter should keep

faith in the Buddha, the Dhamma and the Sangha and should observe the ten-fold

Wholesome Course of Action. He will be praised by the wise and will rejoice in the

heavenly realms.

According to this discourse, all the living beings must inevitably face the

danger of old age, disease and death as well as worries and concerns. These dangers

being inevitable and invincible, it is the best way to develop faith (saddha, religious

conviction) and good conduct.

The Lokanuvicarana Sutta2

In this discourse, the Buddha told His bhikkhus that the devas visit the world

on Sabbath days to make queries about humans.

The purpose of these devas’ visit is to see if humans are observing good

conduct or not. The ministers of the four Kings of the Catumarajano realm visit the

earth on the eighth day of the lunar fortnight. Their sons pay visits on the fourteenth

day. On the fifteenth day the Kings themselves visit the world. They report at the

assembly of the gods what they find in the human world.

1 S.I.1012 A.I.141

26

The good conduct mentioned in this discourse includes respect for parents,

ascetics, Brahmins, and the elderly relatives as well as observance of precepts and

performance of good deeds.

The Kings of the Catumarajano realm themselves report the moral situation of

the human world to the assembly of the gods. When many men have done evil, the

Tavatimsa gods conclude that the celestial realms will be dry and the realms of

sufferings will be crowded, and all the gods feel sorrow for it. When many men have

done good, they rejoice by concluding that the Tavatimsa realm will be crowded and

the realms of sufferings will be dry.

The discourse teaches us that those who observe the human conduct are reborn

in the realms of happiness while those who do not go to the realms of sufferings. It is

a discourse that exhorts the people to observe the human conduct.

The Supubbanha Sutta1

The time when one practises righteousness is always good and auspicious.

One should practise righteousness at morn, at noon or at eve. It does not

matter what time he performs good deeds, the time is good. The day full of good

deeds is a day of blessings. On such a day, one should give gifts to those who have a

noble practice and such an occasion of giving gifts is good.

Good deeds done on such a day – bodily, verbally or mentally – add to

benefits. They bring benefits of wealth and wealthy relatives, more capacity for the

welfare of the Good Teaching, improvements, health and happiness.

In this discourse, the secular benefits of righteousness or good conduct are

described. So we should observe good conduct all the time.

The Nakhasikha Sutta2

The Buddha delivered this discourse to His bhikkhus to explain the rarity of

becoming human beings using the simile of the pinch of dust taken on the tip of one’s

finger-nail.

The essence of the discourse is as follows:

1 A.I.298-2992 The Nakhasikha Sutta. S.I.454; See the Mo-hti Nissaya Translation. p.331 (1927)The Nakhasikha Sutta. The Thabyegan Sayadaw’s Nissaya Translation. p.127 (1930)

27

“Even as the pinch of dust taken on the tip of one’s finger-nail is many times

smaller than the might earth, so also is the number of beings born among

humans by far smaller than those born elsewhere in the woeful states.”

The given discourse makes a suggestion that we should take advantage of the

human existence that we have in hand by mindful living.

28