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righteous, righteously gained,' attains happiness, attains joy. This is called, householder, the happiness of ownership. "And what, householder, is the happiness of enjoyment? Here, householder, a son of good family enjoys the wealth acquired by energetic striving, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, and he performs meritorious deeds. He, thinking 'I enjoy the wealth acquired by energetic striving, accumulated by the strength of my arms, earned by the sweat of my brow, righteous, righteously gained, and I perform meritorious deeds,' attains happiness, attains joy. This is called, householder, the happiness of enjoyment. "And what, householder, is the happiness of freedom from debt? Here, householder, a son of good family owes nothing to anyone, whether little or much. He, thinking 'I owe nothing to anyone, whether little or much,' attains happiness, attains joy. This is called, householder, the happiness of freedom from debt. ṃ. “And what, householder, is blameless happiness? Here, householder, a noble disciple is endowed with blameless bodily action, is endowed with blameless verbal action, is endowed with blameless mental action. He, thinking ‘I am endowed with blameless bodily action, I am endowed with blameless verbal action, I am endowed with blameless mental action,’ experiences happiness, experiences joy. This, householder, is called blameless happiness. These, householder, are the four kinds of happiness to be attained by a householder who enjoys sensual pleasures, from time to time, from occasion to occasion.” “Knowing the happiness of freedom from debt, And then the happiness of possession, A mortal enjoying the happiness of wealth, Then wisdom discerns. “Discerning, the wise one knows Both kinds of wealth; Compared to the happiness of blamelessness, It is not worth a sixteenth part.” The second. 3. Brahmasutta “Those families, monks, are with Brahmā in which children honor their mothers and fathers in the home. Those families, monks, are with former teachers in which children honor their mothers and fathers in the home. Those families, monks, are with former deities in which children honor their mothers and fathers in the home. Those families, monks, are worthy of offerings in which children honor their mothers and fathers in the home. “Brahmā, monks, is a designation for mothers and fathers. Former teachers, monks, is a designation for mothers and fathers. Former deities, monks, is a designation for mothers and fathers. Worthy of offerings, monks, is a designation for mothers and fathers. For what reason? Mothers and fathers, monks, are of great help, they are the producers, the nourishers of their children, the revealers of this world.” “Mothers and fathers are called Brahmā, And former teachers; Worthy of offerings to their children, They have compassion for their offspring.” Therefore indeed, the wise should revere them, and honor them; With food and also drink, with clothes and bedding; With anointing, bathing, and washing of the feet. By that service to them, to parents, the wise; Praise him right here, and after death, he rejoices in heaven. The Third. 4. Discourse on Hell 64. "Endowed with four qualities, monks, one is cast into hell as if brought there. Which four? He is a killer of living beings, he is a taker of what is not given, he is a wrongdoer in sensual pleasures, he is a speaker of falsehood – with these four qualities, monks, one is cast into hell as if brought there." Killing living beings, taking what is not given, and speaking falsehood; And going to another's wife, the wise do not praise. The Fourth. 5. Discourse on Form 65. "These four persons, monks, exist, are found in the world. Which four? One who judges by form, who is pleased by form; one who judges by sound, who is pleased by sound; one who judges by harshness, who is pleased by harshness; one who judges by Dhamma, who is pleased by Dhamma – these four persons, monks, exist, are found in the world." And those who judged by form, and those who followed by sound; Overcome by desire and lust, those people do not understand. He does not know inwardly, and does not see outwardly; A fool, completely veiled, he is indeed carried away by sound. He does not know inwardly, but sees outwardly; Seeing results outwardly, he too is carried away by sound. He knows inwardly, and sees outwardly; Seeing without hindrance, he is not carried away by sound. The Fifth. 6. Discourse on Being with Lust 66. "These four persons, monks, exist, are found in the world. Which four? One with lust, one with hatred, one with delusion, one with conceit – these four persons, monks, exist, are found in the world." Attached, r... In things not to be born, delighting in lovely forms; Beings covered by delusion, bound, they increase their bondage. Having cast away what is born of lust, what is born of hatred, and what is born of delusion; Doing unwholesome deeds, with obstruction, with painful results. People shrouded in ignorance, blind, without eyes; As are the qualities, so are the beings, they think they do not perish. The sixth. 7. The Discourse on the Serpent Kings 67. At one time the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time in Sāvatthī, a certain monk had been bitten by a snake and had died. Then a number of monks approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those monks said to the Blessed One, "Here, venerable sir, in Sāvatthī, a certain monk was bitten by a snake and has died." "Surely, monks, that monk did not pervade the four royal families of snakes with a mind of loving-kindness. If, monks, that monk had pervaded the four royal families of snakes with a mind of loving-kindness, surely, monks, that monk would not have been bitten by a snake and died. "Which four? The Virūpakkha royal family of snakes, the Erāpatha royal family of snakes, the Chabyāputta royal family of snakes, the Kaṇhāgotamaka royal family of snakes. Surely, monks, that monk did not pervade these four royal families of snakes with a mind of loving-kindness. If, monks, that monk had pervaded these four royal families of snakes with a mind of loving-kindness, surely, monks, that monk would not have been bitten by a snake and died. "I allow, monks, to pervade these four royal families of snakes with a mind of loving-kindness for one's own protection, for one's own safeguard, for one's own warding off." "My loving-kindness to the Virūpakkhas, My loving-kindness to the Erāpathas; With the Chabyāputtas I have metta, with the Kaṇhāgotamakas too. With the footless I have metta, with the two-footed I have metta; With the four-footed I have metta, with the many-footed I have metta. May the footless not harm me, may the two-footed not harm me; May the four-footed not harm me, may the many-footed not harm me. May all beings, all breathing things, all creatures, every one; May all see good fortune, may no evil come to anyone. Immeasurable is the Buddha, immeasurable is the Dhamma; Immeasurable is the Saṅgha, but limited are creeping things. Snakes, scorpions, centipedes, spiders, lizards, mice; Protection have I made, a safeguard have I made, may the creatures retreat; So I pay homage to the Blessed One, homage to the seven Fully Self-Enlightened Ones. 8. The Devadatta Sutta 68. At one time the Blessed One was dwelling in Rājagaha, on Gijjhakūṭa mountain, not long after Devadatta had departed. There the Blessed One, concerning Devadatta, addressed the bhikkhus thus: "For his own destruction, bhikkhus, gain, honor, and fame arose for Devadatta. For his ruin, bhikkhus, gain, honor, and fame arose for Devadatta. "Just as, bhikkhus, a banana tree bears fruit for its own destruction, bears fruit for its ruin; even so, bhikkhus, for his own destruction gain, honor, and fame arose for Devadatta, for his ruin gain, honor, and fame arose for Devadatta. "Just as, bhikkhus, a bamboo plant bears fruit for its own destruction, bears fruit for its ruin; even so, bhikkhus, for his own destruction gain, honor, and fame arose for Devadatta, for his ruin gain, honor, and fame arose for Devadatta. "Just as, bhikkhus, a reed bears fruit for its own destruction, bears fruit for its ruin; even so, bhikkhus, bhikkha Indeed, for Devadatta's self-destruction, gain, honor, and fame arose. For Devadatta's ruin, gain, honor, and fame arose. Just as, monks, a she-mule conceives for her own destruction, conceives for her ruin; even so, monks, for Devadatta's self-destruction, gain, honor, and fame arose. For Devadatta's ruin, gain, honor, and fame arose. Indeed, fruit kills the banana, fruit kills the bamboo, fruit kills the reed. Honor kills the evil person, just as the womb kills the she-mule. 9. The Discourse on Exertions 69. These four, monks, are exertions. Which four? The exertion of restraint, the exertion of abandoning, the exertion of development, the exertion of preservation. And what, monks, is the exertion of restraint? Here, monks, a monk for the non-arising of unarisen evil unwholesome states, generates desire, endeavors, arouses energy, exerts the mind, strives. This, monks, is called the exertion of restraint. And what, monks, is the exertion of abandoning? Here, monks, a monk for the abandoning of arisen evil unwholesome states, generates desire, endeavors, arouses energy, exerts the mind, strives. This, monks, is called the exertion of abandoning. And what, monks, is the exertion of development? Here, monks, a monk for the arising of unarisen wholesome states, generates desire, endeavors, arouses energy, exerts the mind, strives. This, monks, is called the exertion of development. And what, monks, is the exertion of preservation? Here, monks, a monk for the continuance, non-disappearance, increase, growth, development, and completion