Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena siṅgālako gahapatiputto kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassati— puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disaṁ.
Thus have I heard—At one time, the Blessed One was dwelling at |Rājagaha::name of a city; capital of Magadha; lit. king’s house [rājagaha]|, in the Bamboo Grove, the Squirrels’ feeding ground. Now at that time, the young householder |Siṅgālaka::name of a young householder in Rājagaha [siṅgālaka]| rose early, and having departed from Rājagaha, with wet clothes and wet hair, with cupped hands raised in homage, was revering the various directions—the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, and the upper direction.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Addasā kho bhagavā siṅgālakaṁ gahapatiputtaṁ kālasseva vuṭṭhāya rājagahā nikkhamitvā allavatthaṁ allakesaṁ pañjalikaṁ puthudisā namassantaṁ— puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disaṁ. Disvā siṅgālakaṁ gahapatiputtaṁ etadavoca: “kiṁ nu kho tvaṁ, gahapatiputta, kālasseva vuṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassasi— puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disan”ti?
Then the Blessed One, having dressed early in the morning, took his alms bowl and outer robe and entered Rājagaha for alms. The Blessed One saw the young householder Siṅgālaka, who had risen early and departed from Rājagaha, with wet clothes and wet hair, with cupped hands raised in homage, revering the various directions—the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, and the upper direction. Seeing him, the Blessed One said to the young householder Siṅgālaka: “Why is it, |young householder::son of a householder [gahapatiputta]|, that having risen early and departed from Rājagaha, with wet clothes and wet hair, with cupped hands raised in homage, you are revering the various directions—the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, and the upper direction?”
“Pitā maṁ, bhante, kālaṁ karonto evaṁ avaca: ‘disā, tāta, namasseyyāsī’ti. So kho ahaṁ, bhante, pituvacanaṁ sakkaronto garuṁ karonto mānento pūjento kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassāmi— puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disan”ti.
“Venerable sir, my father, as he was dying, said to me: ‘Dear boy, you should revere the directions.’ |Honoring::treating as worthy [sakkaronto]|, respecting, revering, and venerating my father’s words, venerable sir, having risen early and departed from Rājagaha, with wet clothes and wet hair, with cupped hands raised in homage, I revere the various directions—the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, and the upper direction.”
1. The Six Directions
“Na kho, gahapatiputta, ariyassa vinaye evaṁ cha disā namassitabbā”ti.
“Young householder, the six directions should not be revered in this way in the Noble Ones’ |Vinaya::training and discipline of the Noble Ones [ariyassa vinaya]|.”
“Yathā kathaṁ pana, bhante, ariyassa vinaye cha disā namassitabbā? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu, yathā ariyassa vinaye cha disā namassitabbā”ti.
“In what way then, venerable sir, should the six directions be revered in the Noble Ones’ Vinaya? It would be good, venerable sir, if the Blessed One would teach me the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| so that I may understand how the six directions should be revered in the Noble Ones’ Vinaya.”
“Tena hi, gahapatiputta, suṇohi sādhukaṁ manasikarohi bhāsissāmī”ti.
“Well then, young householder, listen to this and pay close attention; I will speak.”
“Evaṁ, bhante”ti kho siṅgālako gahapatiputto bhagavato paccassosi. Bhagavā etadavoca:
“Yes, venerable sir,” the young householder Siṅgālaka replied to the Blessed One. The Blessed One said this:
“Yato kho, gahapatiputta, ariyasāvakassa cattāro kammakilesā pahīnā honti, catūhi ca ṭhānehi pāpakammaṁ na karoti, cha ca bhogānaṁ apāyamukhāni na sevati, so evaṁ cuddasa pāpakāpagato chaddisāpaṭicchādī ubholokavijayāya paṭipanno hoti. Tassa ayañceva loko āraddho hoti paro ca loko. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
“Young householder, when a disciple of the Noble Ones has abandoned four |corruptions of action::stains of kamma, defilements of action [kammakilesa]|, does not commit |wrongdoing::a censurable deed (intention, speech, or act) to be avoided; includes subtle lapses as well as grave offenses, and is understood more fully through investigation and reflection [pāpakamma]| on four grounds, and does not indulge in six |drains on wealth::channels of loss, outlets of ruin [apāyamukha]|—having thus left behind fourteen kinds of wrongdoing, covering the six directions, he is practicing for victory in both worlds. Both this world and the world beyond are secured by him. With the breaking up of the body, after death, he is reborn in a good destination, in a |heavenly world::a blissful realm, celestial world [sagga]|.
2. The Four Corruptions of Action
Katamassa cattāro kammakilesā pahīnā honti? Pāṇātipāto kho, gahapatiputta, kammakileso, adinnādānaṁ kammakileso, kāmesumicchācāro kammakileso, musāvādo kammakileso. Imassa cattāro kammakilesā pahīnā hontī”ti.
What are the four corruptions of action that have been abandoned by him? |Killing living beings::taking life, destruction of life [pāṇātipāta]|, young householder, is a corruption of action; |taking what is not given::theft, stealing, taking what is not offered [adinnādāna]| is a corruption of action; |sexual misconduct::misbehavior in matters of sensuality, wrong sexual behavior [kāmesumicchācāra]| is a corruption of action; |false speech::lying, deliberately speaking falsehood [musāvāda]| is a corruption of action. These are the four corruptions of action that have been abandoned by him.”
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One, the Teacher, further said this:
“Pāṇātipāto adinnādānaṁ,
Musāvādo ca vuccati;
Paradāragamanañceva,
Nappasaṁsanti paṇḍitā”ti.
“Killing living beings, taking what is not given,
and what is called false speech,
as well as going with another’s wife—
these the wise never praise.”
3. The Four Grounds of Wrongdoing
“Katamehi catūhi ṭhānehi pāpakammaṁ na karoti? Chandāgatiṁ gacchanto pāpakammaṁ karoti, dosāgatiṁ gacchanto pāpakammaṁ karoti, mohāgatiṁ gacchanto pāpakammaṁ karoti, bhayāgatiṁ gacchanto pāpakammaṁ karoti. Yato kho, gahapatiputta, ariyasāvako neva chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati; imehi catūhi ṭhānehi pāpakammaṁ na karotī”ti.
“On what four grounds does one not commit |wrongdoing::a censurable deed (intention, speech, or act) to be avoided; includes subtle lapses as well as grave offenses [pāpakamma]|? One commits wrongdoing when |led astray::going on a wrong course, going by a bias [agatiṁ gacchati]| by |desire::wish, impulse, biased preference [chanda]|; one commits wrongdoing when led astray by |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|; one commits wrongdoing when led astray by |delusion::illusion, misperception, confusion [moha]|; one commits wrongdoing when led astray by |fear::fright, dread [bhaya]|. But when, young householder, a disciple of the Noble Ones is led astray neither by desire, nor by aversion, nor by delusion, nor by fear, that disciple does not commit wrongdoing on these four grounds.”
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One, the Teacher, further said this:
“Chandā dosā bhayā mohā,
yo dhammaṁ ativattati;
Nihīyati yaso tassa,
kāḷapakkheva candimā.
“Whoever oversteps the Dhamma
through desire, aversion, fear, or delusion:
his reputation wanes away,
like the moon in the dark fortnight.
Chandā dosā bhayā mohā,
yo dhammaṁ nātivattati;
Āpūrati yaso tassa,
sukkapakkheva candimā”ti.
Whoever does not overstep the Dhamma
through desire, aversion, fear, or delusion:
his reputation grows,
like the moon in the bright fortnight.”
4. The Six Drains on Wealth
“Katamāni cha bhogānaṁ apāyamukhāni na sevati? Surāmerayamajjappamādaṭṭhānānuyogo kho, gahapatiputta, bhogānaṁ apāyamukhaṁ, vikālavisikhācariyānuyogo bhogānaṁ apāyamukhaṁ, samajjābhicaraṇaṁ bhogānaṁ apāyamukhaṁ, jūtappamādaṭṭhānānuyogo bhogānaṁ apāyamukhaṁ, pāpamittānuyogo bhogānaṁ apāyamukhaṁ, ālasyānuyogo bhogānaṁ apāyamukhaṁ.
“What are the six drains on wealth that he does not engage in? |Consuming intoxicants::consuming wine, spirits, or drugs and getting intoxicated [surāmerayamajja]| that are the basis for |negligence::heedlessness, carelessness [pamāda]|, young householder, is a drain on wealth; roaming the streets at improper hours is a drain on wealth; frequenting |festivals::clubs, concerts, fairs, theatre [samajja]| is a drain on wealth; gambling that is a basis for negligence is a drain on wealth; associating with bad friends is a drain on wealth; |laziness::devotion to inactivity [ālasyānuyoga]| is a drain on wealth.
1. The Six Drawbacks of Intoxicants
Cha khome, gahapatiputta, ādīnavā surāmerayamajjappamādaṭṭhānānuyoge. Sandiṭṭhikā dhanajāni, kalahappavaḍḍhanī, rogānaṁ āyatanaṁ, akittisañjananī, kopīnanidaṁsanī, paññāya dubbalikaraṇītveva chaṭṭhaṁ padaṁ bhavati. Ime kho, gahapatiputta, cha ādīnavā surāmerayamajjappamādaṭṭhānānuyoge.
There are these six |drawbacks::disadvantages, dangers, perils [ādīnava]|, young householder, of consuming intoxicants that are the basis for negligence: evident loss of wealth, increase of quarrels, susceptibility to illnesses, birth of disrepute, indecent exposure of private parts, and the sixth is the weakening of |wisdom::distinctive knowledge, discernment [paññā]|. These, young householder, are the six drawbacks of consuming intoxicants that are the basis for negligence.
2. The Six Drawbacks of Roaming the Streets at Improper Hours
Cha khome, gahapatiputta, ādīnavā vikālavisikhācariyānuyoge. Attāpissa agutto arakkhito hoti, puttadāropissa agutto arakkhito hoti, sāpateyyampissa aguttaṁ arakkhitaṁ hoti, saṅkiyo ca hoti pāpakesu ṭhānesu, abhūtavacanañca tasmiṁ rūhati, bahūnañca dukkhadhammānaṁ purakkhato hoti. Ime kho, gahapatiputta, cha ādīnavā vikālavisikhācariyānuyoge.
There are these six drawbacks, young householder, of roaming the streets at improper hours: he himself is unguarded and unprotected; his wife and children are unguarded and unprotected; his |property::personal wealth; lit. related to one’s own command [sāpateyya]| is unguarded and unprotected; he is suspected in connection with wrongdoing; untrue rumors grow about him; and he is assailed by many |painful experiences::states of suffering, trouble [dukkhadhamma]|. These, young householder, are the six drawbacks of roaming the streets at improper hours.
3. The Six Drawbacks of Frequenting Festivals
Cha khome, gahapatiputta, ādīnavā samajjābhicaraṇe. Kva naccaṁ, kva gītaṁ, kva vāditaṁ, kva akkhānaṁ, kva pāṇissaraṁ, kva kumbhathunanti. Ime kho, gahapatiputta, cha ādīnavā samajjābhicaraṇe.
There are these six drawbacks, young householder, of frequenting festivals: [he constantly asks] ‘Where is the dancing? Where is the singing? Where is the instrumental music? Where is the |storytelling::recitation of tales [akkhāna]|? Where is the clapping? Where is the drumming?’ These, young householder, are the six drawbacks of frequenting festivals.
4. The Six Drawbacks of Gambling
Cha khome, gahapatiputta, ādīnavā jūtappamādaṭṭhānānuyoge. Jayaṁ veraṁ pasavati, jino vittamanusocati, sandiṭṭhikā dhanajāni, sabhāgatassa vacanaṁ na rūhati, mittāmaccānaṁ paribhūto hoti, āvāhavivāhakānaṁ apatthito hoti: ‘akkhadhutto ayaṁ purisapuggalo nālaṁ dārabharaṇāyā’ti. Ime kho, gahapatiputta, cha ādīnavā jūtappamādaṭṭhānānuyoge.
There are these six drawbacks, young householder, of gambling that is a basis for negligence: victory generates enmity; the loser mourns his lost wealth; there is evident loss of wealth; his word carries no weight when he attends a public assembly; he is held in contempt by his friends and colleagues; and he is not sought after by those seeking to give or take in marriage, [for they think:] ‘This person is a gambler, incapable of supporting a wife.’ These, young householder, are the six drawbacks of gambling that is a basis for negligence.
5. The Six Drawbacks of Bad Friends
Cha khome, gahapatiputta, ādīnavā pāpamittānuyoge. Ye dhuttā, ye soṇḍā, ye pipāsā, ye nekatikā, ye vañcanikā, ye sāhasikā. Tyāssa mittā honti te sahāyā. Ime kho, gahapatiputta, cha ādīnavā pāpamittānuyoge.
There are these six drawbacks, young householder, of associating with bad friends: those who are |rogues::lit. corrupt [dhutta]|, those who are drunkards, those who are tavern-hunters, those who are deceivers, those who are swindlers, and those who are violent thugs—those are the ones he has for his friends and his companions. These, young householder, are the six drawbacks of associating with bad friends.
6. The Six Drawbacks of Laziness
Cha khome, gahapatiputta, ādīnavā ālasyānuyoge. Atisītanti kammaṁ na karoti, atiuṇhanti kammaṁ na karoti, atisāyanti kammaṁ na karoti, atipātoti kammaṁ na karoti, atichātosmīti kammaṁ na karoti, atidhātosmīti kammaṁ na karoti. Tassa evaṁ kiccāpadesabahulassa viharato anuppannā ceva bhogā nuppajjanti, uppannā ca bhogā parikkhayaṁ gacchanti. Ime kho, gahapatiputta, cha ādīnavā ālasyānuyoge”ti.
There are these six drawbacks, young householder, of laziness: thinking, ‘It is too cold,’ he does not work; thinking, ‘It is too hot,’ he does not work; thinking, ‘It is too late in the evening,’ he does not work; thinking, ‘It is too early in the morning,’ he does not work; thinking, ‘I am too hungry,’ he does not work; thinking, ‘I am too full,’ he does not work. While he lives making so many excuses for avoiding his duties, unarisen wealth does not arise, and arisen wealth goes to ruin. These, young householder, are the six drawbacks of laziness.”
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One, the Teacher, further said this:
“Hoti pānasakhā nāma,
hoti sammiyasammiyo;
Yo ca atthesu jātesu,
sahāyo hoti so sakhā.
“One is a friend only while drinking,
another says: ‘My dear friend, my friend!’
but whoever stands as a companion when needs arise,
he is a true friend indeed.
Ussūraseyyā paradārasevanā,
Verappasavo ca anatthatā ca;
Pāpā ca mittā sukadariyatā ca,
Ete cha ṭhānā purisaṁ dhaṁsayanti.
Sleeping late, going with another’s wife,
stirring up enmity, causing harm,
having bad friends and extreme miserliness—
these six grounds bring a person to ruin.
Pāpamitto pāpasakho,
pāpaācāragocaro;
Asmā lokā paramhā ca,
ubhayā dhaṁsate naro.
Having bad friends, bad companions,
indulging in bad conduct and pursuits—
from this world and from the next,
a person falls from both.
Akkhitthiyo vāruṇī naccagītaṁ,
Divā soppaṁ pāricariyā akāle;
Pāpā ca mittā sukadariyatā ca,
Ete cha ṭhānā purisaṁ dhaṁsayanti.
Gambling, women, liquor, dancing and singing,
sleeping by day, wandering at improper hours,
having bad friends and extreme miserliness—
these six grounds bring a person to ruin.
Akkhehi dibbanti suraṁ pivanti,
Yantitthiyo pāṇasamā paresaṁ;
Nihīnasevī na ca vuddhasevī,
Nihīyate kāḷapakkheva cando.
They gamble with dice and drink liquor,
consorting with women dear as life to others;
associating with the lowly, not with the mature—
they decline like the moon in the dark fortnight.
Yo vāruṇī addhano akiñcano,
Pipāso pivaṁ papāgato;
Udakamiva iṇaṁ vigāhati,
Akulaṁ kāhiti khippamattano.
Whoever drinks liquor, penniless and destitute,
thirsty, drinking, frequenting the taverns,
sinks into debt as into deep water,
and will quickly bring his family to ruin.
Na divā soppasīlena,
rattimuṭṭhānadessinā;
Niccaṁ mattena soṇḍena,
sakkā āvasituṁ gharaṁ.
For one accustomed to sleeping by day,
who considers night as the time to get up,
constantly intoxicated and drunk—
the household life cannot be sustained.
Atisītaṁ atiuṇhaṁ,
atisāyamidaṁ ahu;
Iti vissaṭṭhakammante,
atthā accenti māṇave.
‘It is too cold, it is too hot,
it is too late in the evening,’ they say;
for the young who are slack in their work,
opportunities pass right by.
Yodha sītañca uṇhañca,
tiṇā bhiyyo na maññati;
Karaṁ purisakiccāni,
so sukhaṁ na vihāyatī”ti.
Whoever here counts cold and heat
as no more than blades of grass,
performing the duties of a man—
he does not fall away from happiness.”
5. False Friends
“Cattārome, gahapatiputta, amittā mittapatirūpakā veditabbā. Aññadatthuharo amitto mittapatirūpako veditabbo, vacīparamo amitto mittapatirūpako veditabbo, anuppiyabhāṇī amitto mittapatirūpako veditabbo, apāyasahāyo amitto mittapatirūpako veditabbo.
“These four, young householder, should be understood as foes in the guise of friends: one who only takes should be understood as a foe in the guise of a friend; one who is all talk should be understood as a foe in the guise of a friend; one who flatters should be understood as a foe in the guise of a friend; one who is a companion in downfall should be understood as a foe in the guise of a friend.
Catūhi kho, gahapatiputta, ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo.
On four grounds, young householder, one who only takes should be understood as a foe in the guise of a friend:
Aññadatthuharo hoti,
appena bahumicchati;
Bhayassa kiccaṁ karoti,
sevati atthakāraṇā.
He is one who only takes;
he desires much in return for little;
he performs duties only out of fear;
he associates only for his own benefit.
Imehi kho, gahapatiputta, catūhi ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo.
On these four grounds, young householder, one who only takes should be understood as a foe in the guise of a friend.
Catūhi kho, gahapatiputta, ṭhānehi vacīparamo amitto mittapatirūpako veditabbo. Atītena paṭisantharati, anāgatena paṭisantharati, niratthakena saṅgaṇhāti, paccuppannesu kiccesu byasanaṁ dasseti. Imehi kho, gahapatiputta, catūhi ṭhānehi vacīparamo amitto mittapatirūpako veditabbo.
On four grounds, young householder, one who is all talk should be understood as a foe in the guise of a friend: he makes friendly overtures with what is past; he makes friendly overtures with what is future; he |wins one over::gathers in, treats kindly [saṅgaṇhāti]| with what is |of no benefit::useless, pointless [niratthaka]|; when something needs doing in the present, he |points to a misfortune::shows a calamity or difficulty [byasanaṁ dasseti]|. On these four grounds, young householder, one who is all talk should be understood as a foe in the guise of a friend.
Catūhi kho, gahapatiputta, ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo. Pāpakampissa anujānāti, kalyāṇampissa anujānāti, sammukhāssa vaṇṇaṁ bhāsati, parammukhāssa avaṇṇaṁ bhāsati. Imehi kho, gahapatiputta, catūhi ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo.
On four grounds, young householder, one who flatters should be understood as a foe in the guise of a friend: he goes along with one’s wrongdoing; he goes along with one’s good deeds alike; he speaks one’s praise to one’s face; he speaks one’s dispraise behind one’s back. On these four grounds, young householder, one who flatters should be understood as a foe in the guise of a friend.
Catūhi kho, gahapatiputta, ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo. Surāmerayamajjappamādaṭṭhānānuyoge sahāyo hoti, vikālavisikhācariyānuyoge sahāyo hoti, samajjābhicaraṇe sahāyo hoti, jūtappamādaṭṭhānānuyoge sahāyo hoti. Imehi kho, gahapatiputta, catūhi ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo”ti.
On four grounds, young householder, one who is a companion in downfall should be understood as a foe in the guise of a friend: he is a companion in consuming intoxicants that are the basis for negligence; he is a companion in roaming the streets at improper hours; he is a companion in frequenting festivals; he is a companion in indulging in gambling that causes negligence. On these four grounds, young householder, one who is a companion in downfall should be understood as a foe in the guise of a friend.”
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One, the Teacher, further said this:
“Aññadatthuharo mitto,
yo ca mitto vacīparo;
Anuppiyañca yo āha,
apāyesu ca yo sakhā.
“The friend who only takes,
and the friend who is all talk,
the one who merely flatters,
and the companion in downfall—
Ete amitte cattāro,
iti viññāya paṇḍito;
Ārakā parivajjeyya,
maggaṁ paṭibhayaṁ yathā”ti.
these four foes,
the wise person knowing them thus,
should avoid from afar,
just as one avoids a dangerous road.”
6. Good-Hearted Friends
“Cattārome, gahapatiputta, mittā suhadā veditabbā. Upakāro mitto suhado veditabbo, samānasukhadukkho mitto suhado veditabbo, atthakkhāyī mitto suhado veditabbo, anukampako mitto suhado veditabbo.
“These four, young householder, should be understood as good-hearted friends: the helpful friend should be understood as a good-hearted friend; the friend who is the same in happiness and sorrow should be understood as a good-hearted friend; the friend who points out what is beneficial should be understood as a good-hearted friend; the |compassionate::benevolent, showing gentle regard [anukampaka]| friend should be understood as a good-hearted friend.
Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. Pamattaṁ rakkhati, pamattassa sāpateyyaṁ rakkhati, bhītassa saraṇaṁ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṁ bhogaṁ anuppadeti. Imehi kho, gahapatiputta, catūhi ṭhānehi upakāro mitto suhado veditabbo.
On four grounds, young householder, the helpful friend should be understood as a good-hearted friend: he protects one who is negligent; he protects the property of one who is negligent; he is a refuge when one is afraid; and when duties arise, he supplies double the required wealth. On these four grounds, young householder, the helpful friend should be understood as a good-hearted friend.
Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo. Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitaṁpissa atthāya pariccattaṁ hoti. Imehi kho, gahapatiputta, catūhi ṭhānehi samānasukhadukkho mitto suhado veditabbo.
On four grounds, young householder, the friend who is the same in happiness and sorrow should be understood as a good-hearted friend: he reveals his secrets to a friend; he keeps a friend’s secrets; he does not abandon one in times of trouble; he would even sacrifice his life for one’s sake. On these four grounds, young householder, the friend who is the same in happiness and sorrow should be understood as a good-hearted friend.
Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mitto suhado veditabbo. Pāpā nivāreti, kalyāṇe niveseti, assutaṁ sāveti, saggassa maggaṁ ācikkhati. Imehi kho, gahapatiputta, catūhi ṭhānehi atthakkhāyī mitto suhado veditabbo.
On four grounds, young householder, the friend who points out what is beneficial should be understood as a good-hearted friend: he restrains one from evil; he establishes one in good; he lets one hear what has not been heard before; he shows the path to heaven. On these four grounds, young householder, the friend who points out what is beneficial should be understood as a good-hearted friend.
Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo. Abhavenassa na nandati, bhavenassa nandati, avaṇṇaṁ bhaṇamānaṁ nivāreti, vaṇṇaṁ bhaṇamānaṁ pasaṁsati. Imehi kho, gahapatiputta, catūhi ṭhānehi anukampako mitto suhado veditabbo”ti.
On four grounds, young householder, the compassionate friend should be understood as a good-hearted friend: he does not delight in one’s misfortune; he delights in one’s good fortune; he restrains someone speaking in dispraise of one; he praises someone speaking in praise of one. On these four grounds, young householder, the compassionate friend should be understood as a good-hearted friend.”
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One, the Teacher, further said this:
“Upakāro ca yo mitto,
sukhe dukkhe ca yo sakhā;
Atthakkhāyī ca yo mitto,
yo ca mittānukampako.
“The friend who is helpful,
and the friend in joy and sorrow,
the friend who points out what is beneficial,
and the friend who has compassion—
Etepi mitte cattāro,
iti viññāya paṇḍito;
Sakkaccaṁ payirupāseyya,
mātā puttaṁva orasaṁ;
Paṇḍito sīlasampanno,
jalaṁ aggīva bhāsati.
these four friends,
the wise person knowing them thus,
should attend upon with care,
as a mother attends to her own son;
the wise person |accomplished in ethical conduct::endowed with moral virtue [sīlasampanna]|
shines like a blazing fire.
Bhoge saṁharamānassa,
bhamarasseva irīyato;
Bhogā sannicayaṁ yanti,
vammikovupacīyati.
To one who gathers wealth
acting like a bee,
wealth accumulates,
growing like an anthill.
Evaṁ bhoge samāhatvā,
alamatto kule gihī;
Catudhā vibhaje bhoge,
sa ve mittāni ganthati.
Having gathered wealth in this way,
a householder able to support a family
should divide wealth into four parts;
thus he binds friends to himself.
Ekena bhoge bhuñjeyya,
dvīhi kammaṁ payojaye;
Catutthañca nidhāpeyya,
āpadāsu bhavissatī”ti.
With one portion he should enjoy his wealth,
with two he should conduct his business,
and the fourth he should store away,
for it will be useful in times of trouble.”
7. The Section on Covering the Six Directions
“Kathañca, gahapatiputta, ariyasāvako chaddisāpaṭicchādī hoti? Cha imā, gahapatiputta, disā veditabbā. Puratthimā disā mātāpitaro veditabbā, dakkhiṇā disā ācariyā veditabbā, pacchimā disā puttadārā veditabbā, uttarā disā mittāmaccā veditabbā, heṭṭhimā disā dāsakammakarā veditabbā, uparimā disā samaṇabrāhmaṇā veditabbā.
“And how, young householder, is a disciple of the Noble Ones one who covers the six directions? These six directions, young householder, should be understood: parents should be understood as the eastern direction; teachers should be understood as the southern direction; wife and children should be understood as the western direction; friends and colleagues should be understood as the northern direction; servants and workers should be understood as the lower direction; |ascetics::renunciants, hermits, holy men [samaṇa]| and |brahmins::priestly caste members, religious practitioners [brāhmaṇa]| should be understood as the upper direction.
Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā— bhato ne bharissāmi, kiccaṁ nesaṁ karissāmi, kulavaṁsaṁ ṭhapessāmi, dāyajjaṁ paṭipajjāmi, atha vā pana petānaṁ kālaṅkatānaṁ dakkhiṇaṁ anuppadassāmīti. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṁ anukampanti. Pāpā nivārenti, kalyāṇe nivesenti, sippaṁ sikkhāpenti, patirūpena dārena saṁyojenti, samaye dāyajjaṁ niyyādenti. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā imehi pañcahi ṭhānehi puttaṁ anukampanti. Evamassa esā puratthimā disā paṭicchannā hoti khemā appaṭibhayā.
On five grounds, young householder, a child should serve parents as the eastern direction: ‘Supported by them, I will support them; I will perform their duties for them; I will maintain the family lineage; I will take charge of the inheritance; and furthermore, I will dedicate offerings for the departed ancestors who have passed away.’ When parents as the eastern direction are served by a child on these five grounds, they show compassion to the child on five grounds: they restrain him from evil; they establish him in good; they have him trained in a craft; they unite him with a suitable spouse; they hand over the inheritance to him in due time. When parents as the eastern direction are served by a child on these five grounds, they show compassion to the child on these five grounds. Thus this eastern direction is covered by him, made secure, and free from fear.
Pañcahi kho, gahapatiputta, ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhātabbā— uṭṭhānena upaṭṭhānena sussusāya pāricariyāya sakkaccaṁ sippapaṭiggahaṇena. Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā pañcahi ṭhānehi antevāsiṁ anukampanti— suvinītaṁ vinenti, suggahitaṁ gāhāpenti, sabbasippassutaṁ samakkhāyino bhavanti, mittāmaccesu paṭiyādenti, disāsu parittāṇaṁ karonti. Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā imehi pañcahi ṭhānehi antevāsiṁ anukampanti. Evamassa esā dakkhiṇā disā paṭicchannā hoti khemā appaṭibhayā.
On five grounds, young householder, a pupil should serve teachers as the southern direction: by rising to greet them, by attending upon them, by eagerness to learn, by personal service, and by respectfully receiving instruction in the craft. When teachers as the southern direction are served by a pupil on these five grounds, they show compassion to the pupil on five grounds: they train him thoroughly; they ensure he thoroughly grasps what is taught; they impart complete knowledge of the crafts; they recommend him to friends and colleagues; they provide him protection in all directions. When teachers as the southern direction are served by a pupil on these five grounds, they show compassion to the pupil on these five grounds. Thus this southern direction is covered by him, made secure, and free from fear.
Pañcahi kho, gahapatiputta, ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhātabbā— sammānanāya anavamānanāya anaticariyāya issariyavossaggena alaṅkārānuppadānena. Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi sāmikaṁ anukampati— susaṁvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati, dakkhā ca hoti analasā sabbakiccesu. Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā imehi pañcahi ṭhānehi sāmikaṁ anukampati. Evamassa esā pacchimā disā paṭicchannā hoti khemā appaṭibhayā.
On five grounds, young householder, a husband should serve a wife as the western direction: by honoring her, by not despising her, by not being unfaithful, by handing over authority to her, and by providing ornaments. When a wife as the western direction is served by a husband on these five grounds, she shows compassion to the husband on five grounds: she manages household duties well; she is kind to the domestic attendants; she is not unfaithful; she preserves what has been acquired; and she is skillful and diligent in all duties. When a wife as the western direction is served by a husband on these five grounds, she shows compassion to the husband on these five grounds. Thus this western direction is covered by him, made secure, and free from fear.
Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhātabbā— dānena peyyavajjena atthacariyāya samānattatāya avisaṁvādanatāya. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā pañcahi ṭhānehi kulaputtaṁ anukampanti— pamattaṁ rakkhanti, pamattassa sāpateyyaṁ rakkhanti, bhītassa saraṇaṁ honti, āpadāsu na vijahanti, aparapajā cassa paṭipūjenti. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā imehi pañcahi ṭhānehi kulaputtaṁ anukampanti. Evamassa esā uttarā disā paṭicchannā hoti khemā appaṭibhayā.
On five grounds, young householder, a son of good family should serve friends and colleagues as the northern direction: by |giving::generosity, offering [dāna]|, by |kind speech::endearing talk, pleasant words [peyyavajja]|, by |beneficial action::conduct for another’s welfare [atthacariyā]|, by |impartiality::equality of regard, even-mindedness [samānattatā]|, and by honesty. When friends and colleagues as the northern direction are served by a son of good family on these five grounds, they show compassion to the son of good family on five grounds: they protect him when he is negligent; they protect his property when he is negligent; they are a refuge when he is afraid; they do not abandon him in misfortunes; and they show honor to his descendants. When friends and colleagues as the northern direction are served by a son of good family on these five grounds, they show compassion to the son of good family on these five grounds. Thus this northern direction is covered by him, made secure, and free from fear.
Pañcahi kho, gahapatiputta, ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhātabbā— yathābalaṁ kammantasaṁvidhānena bhattavetanānuppadānena gilānupaṭṭhānena acchariyānaṁ rasānaṁ saṁvibhāgena samaye vossaggena. Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā pañcahi ṭhānehi ayyirakaṁ anukampanti— pubbuṭṭhāyino ca honti, pacchā nipātino ca, dinnādāyino ca, sukatakammakarā ca, kittivaṇṇaharā ca. Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā imehi pañcahi ṭhānehi ayyirakaṁ anukampanti. Evamassa esā heṭṭhimā disā paṭicchannā hoti khemā appaṭibhayā.
On five grounds, young householder, a master should serve servants and workers as the lower direction: by assigning work according to their strength, by supplying food and wages, by tending to them in sickness, by sharing delicacies with them, and by granting them rest and leave at appropriate times. When servants and workers as the lower direction are served by a master on these five grounds, they show compassion to the master on five grounds: they rise before him, they retire after him, they take only what is given, they perform their work well, and they spread his good name. When servants and workers as the lower direction are served by a master on these five grounds, they show compassion to the master on these five grounds. Thus this lower direction is covered by him, made secure, and free from fear.
Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhātabbā— mettena kāyakammena mettena vacīkammena mettena manokammena anāvaṭadvāratāya āmisānuppadānena. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā chahi ṭhānehi kulaputtaṁ anukampanti— pāpā nivārenti, kalyāṇe nivesenti, kalyāṇena manasā anukampanti, assutaṁ sāventi, sutaṁ pariyodāpenti, saggassa maggaṁ ācikkhanti. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā imehi chahi ṭhānehi kulaputtaṁ anukampanti. Evamassa esā uparimā disā paṭicchannā hoti khemā appaṭibhayā”ti.
On five grounds, young householder, a son of good family should serve ascetics and brahmins as the upper direction: with |loving-kindness::benevolence, goodwill [mettā]| in bodily action, with loving-kindness in verbal action, with loving-kindness in mental action, by keeping the door open to them, and by providing material support. When ascetics and brahmins as the upper direction are served by a son of good family on these five grounds, they show compassion to the son of good family on six grounds: they restrain him from evil; they establish him in good; they have compassion for him with a kindly mind; they let him hear what has not been heard before; they purify what has already been heard; they show the path to heaven. When ascetics and brahmins as the upper direction are served by a son of good family on these five grounds, they show compassion to the son of good family on these six grounds. Thus this upper direction is covered by him, made secure, and free from fear.”
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One, the Teacher, further said this:
“Mātāpitā disā pubbā,
ācariyā dakkhiṇā disā;
Puttadārā disā pacchā,
mittāmaccā ca uttarā.
“Mother and father are the eastern direction,
teachers are the southern direction;
wife and children are the western direction,
and friends and colleagues are the northern direction.
Dāsakammakarā heṭṭhā,
uddhaṁ samaṇabrāhmaṇā;
Etā disā namasseyya,
alamatto kule gihī.
Servants and workers are the lower direction,
and ascetics and brahmins are above;
a householder able to support a family
should revere these directions.
Paṇḍito sīlasampanno,
saṇho ca paṭibhānavā;
Nivātavutti atthaddho,
tādiso labhate yasaṁ.
The wise person accomplished in ethical conduct,
gentle and quick-witted,
humble and unpretentious—
such a one attains renown.
Uṭṭhānako analaso,
āpadāsu na vedhati;
Acchinnavutti medhāvī,
tādiso labhate yasaṁ.
Energetic, not lazy,
unshaken in misfortunes,
flawless in conduct, intelligent—
such a one attains renown.
Saṅgāhako mittakaro,
vadaññū vītamaccharo;
Netā vinetā anunetā,
tādiso labhate yasaṁ.
Supportive, a maker of friends,
generous, free from stinginess,
a leader, a guide, an instructor—
such a one attains renown.
Dānañca peyyavajjañca,
atthacariyā ca yā idha;
Samānattatā ca dhammesu,
tattha tattha yathārahaṁ;
Ete kho saṅgahā loke,
rathassāṇīva yāyato.
Giving, kind speech,
beneficial action, and impartiality;
in diverse worldly conditions,
as is appropriate in each case;
these are the |bases of supportive relationships::grounds of inclusion, means of holding together [saṅgaha]| in the world,
like the linchpin of a rolling chariot.
Ete ca saṅgahā nāssu,
na mātā puttakāraṇā;
Labhetha mānaṁ pūjaṁ vā,
pitā vā puttakāraṇā.
Without these bases of supportive relationships,
neither mother nor father
would be able to obtain esteem
and veneration from their children.
Yasmā ca saṅgahā ete,
sammapekkhanti paṇḍitā;
Tasmā mahattaṁ papponti,
pāsaṁsā ca bhavanti te”ti.
But since these means of being supportive exist,
wise people respect them;
thus they experience distinction,
and are highly praised.”
Evaṁ vutte, siṅgālako gahapatiputto bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When this was said, the young householder Siṅgālaka said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms—even so, venerable sir, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by the Blessed One in many ways. I go for refuge to the Blessed One, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May the Blessed One remember me as a lay follower who, from this day forward, has gone for refuge for life.”