English
5. The Chapter on King Muṇḍa 1. The Discourse on the Uses 41. At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Anāthapiṇḍika the householder approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To Anāthapiṇḍika the householder, seated to one side, the Blessed One said this: “There are, householder, these five uses of wealth. Which five? Here, householder, a noble disciple, with wealth obtained by energetic striving, by the strength of his arms, by the sweat of his brow, righteous, righteously gained, makes himself happy and pleased, and properly maintains that happiness; he makes his parents happy and pleased, and properly maintains that happiness; he makes his children, wife, slaves, workers, and servants happy and pleased, and properly maintains that happiness. This is the first use of wealth. “Furthermore, householder, a noble disciple, with wealth obtained by energetic striving, by the strength of his arms, by the sweat of his brow, righteous, righteously gained, makes his friends and associates happy and pleased, and properly maintains that happiness. This is the second use of wealth. “Furthermore, householder, a noble disciple, with wealth obtained by energetic striving, by the strength of his arms, by the sweat of his brow, righteous, righteously gained, in such misfortunes as may arise—from fire or water, from kings or thieves, from hateful persons or heirs—he protects himself with his wealth, he makes himself safe. This is the third use of wealth. “Furthermore, householder, a noble disciple, with wealth obtained by energetic striving, by the strength of his arms, by the sweat of his brow, righteous, righteously gained, performs the five offerings. The offering to relatives, the offering to guests, the offering to departed ancestors, the offering to the king, the offering to deities—this is the fourth use of wealth. “Furthermore, householder, a noble disciple, with wealth obtained by energetic striving, by the strength of his arms, by the sweat of his brow, righteous, righteously gained, To those monastics and brahmins who, having abandoned intoxication and heedlessness, are established in patience and gentleness, who tame themselves, who calm themselves, who fully cool themselves, to such monastics and brahmins he establishes an offering leading to the highest, leading to happiness, leading to heaven. This is the fifth source of wealth. These, householder, are the five sources of wealth. If, householder, while the noble disciple is utilizing these five sources of wealth, his wealth diminishes, he thinks thus: 'Indeed, I am utilizing the sources of wealth, and my wealth is diminishing.' Thus, he has no regret. If, householder, while the noble disciple is utilizing these five sources of wealth, his wealth increases, he thinks thus: 'Indeed, I am utilizing the sources of wealth, and my wealth is increasing.' Thus, he has no regret in either case. Wealth has been enjoyed, dependents have been supported, dangers have been overcome by me; Offerings leading to the highest have been given, and the fivefold offerings have been made; Virtuous ones have been attended, self-controlled brahmacārins. For whatever purpose a wise householder would desire wealth, that purpose has been attained by me, that which is done is without regret. Remembering this, a mortal, a person established in the noble Dhamma, is praised here in this world, and rejoices in heaven after death. 2. The Discourse on the Good Person A good person, monastics, born into a family, is for the welfare, for the benefit, for the happiness of many people; is for the welfare, for the benefit, for the happiness of his mother and father; is for the welfare, for the benefit, for the happiness of his children and wife; is for the welfare, for the benefit, for the happiness of his slaves, workers, and servants; is for the welfare, for the benefit, for the happiness of his friends and associates; is for the welfare, for the benefit, for the happiness of monastics and brahmins. How so? And just as, monks, a great cloud, bringing forth all crops, is for the welfare, benefit, and happiness of many people; even so, monks, a good person born into a family, is for the welfare, benefit, and happiness of many people; is for the welfare, benefit, and happiness of mother and father; is for the welfare, benefit, and happiness of children and spouse; is for the welfare, benefit, and happiness of servants, workers, and employees; is for the welfare, benefit, and happiness of friends and associates; is for the welfare, benefit, and happiness of recluses and brahmins. Beneficial to many, one who obtains wealth, him the devas protect, guarded by Dhamma; learned, endowed with virtue, established in Dhamma, fame does not abandon him. One established in Dhamma, endowed with virtue, truthful, modest; like a coin of Jambu gold, who is fit to blame him? Even devas praise him, praised even by Brahmā. The second. 3. The Discourse on Desirable Things 43. Then the householder Anāthapiṇḍika approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. As he sat to one side, the Blessed One said this to the householder Anāthapiṇḍika: "These five things, householder, are desirable, agreeable, pleasing, and hard to obtain in the world. Which five? Long life, householder, is desirable, agreeable, pleasing, and hard to obtain in the world; beauty is desirable, agreeable, pleasing, and hard to obtain in the world; happiness is desirable, agreeable, pleasing, and hard to obtain in the world; fame is desirable, agreeable, pleasing, and hard to obtain in the world; heavenly rebirths are desirable, agreeable, pleasing, and hard to obtain in the world. These five things, householder, are desirable, agreeable, pleasing, and hard to obtain in the world. The acquisition of these five things, householder, desirable, agreeable, pleasing, and hard to obtain in the world, I do not say is by reason of wishing or by reason of longing. The acquisition of these five things, householder, desirable, agreeable, pleasing, and hard to obtain in the world... If by asking or by wishing there were attainment, who here would be deprived? Indeed, householder, a noble disciple desiring long life should not ask for long life, nor rejoice in it, nor for the sake of long life. A noble disciple, householder, desiring long life, should practice the path leading to long life. For that path, when practiced, leads to the attainment of long life. He becomes a gainer of long life, whether divine or human. Indeed, householder, a noble disciple desiring beauty should not ask for beauty, nor rejoice in it, nor for the sake of beauty. A noble disciple, householder, desiring beauty, should practice the path leading to beauty. For that path, when practiced, leads to the attainment of beauty. He becomes a gainer of beauty, whether divine or human. Indeed, householder, a noble disciple desiring happiness should not ask for happiness, nor rejoice in it, nor for the sake of happiness. A noble disciple, householder, desiring happiness, should practice the path leading to happiness. For that path, when practiced, leads to the attainment of happiness. He becomes a gainer of happiness, whether divine or human. Indeed, householder, a noble disciple desiring fame should not ask for fame, nor rejoice in it, nor for the sake of fame. A noble disciple, householder, desiring fame, should practice the path leading to fame. For that path, when practiced, leads to the attainment of fame. He becomes a gainer of fame, whether divine or human. Indeed, householder, a noble disciple desiring heaven should not ask for heaven, nor rejoice in it, nor for the sake of heavens. A noble disciple, householder, desiring heaven, should practice the path leading to heaven. For that path, when practiced, leads to the attainment of heaven. He becomes a gainer of heavens. Long life, beauty, fame, glory, sa highest noble birth; By one desiring pleasures, exalted, repeatedly. ‘‘Diligence is praised, by the wise in meritorious deeds; The diligent one, gains both benefits, the wise one. ‘‘The benefit in this visible life, and the benefit in the life to come; By understanding these benefits, the steadfast one, is called wise.’’ The third. 4. The Discourse on the Giver of What is Pleasing 44. At one time the Blessed One was dwelling in Vesālī, in the Great Wood, in the Gabled Hall. Then indeed the Blessed One, in the forenoon, having dressed, and taking his bowl and robe, went to the dwelling of Ugga, the householder of Vesālī; having approached, he sat down on the seat prepared. Then indeed Ugga, the householder of Vesālī, approached the Blessed One; having approached, he saluted the Blessed One, and sat down to one side. Seated to one side, Ugga, the householder of Vesālī, spoke to the Blessed One thus: ‘‘‘Face to face, venerable sir, I heard this from the Blessed One, face to face I received it – “The giver of what is pleasing obtains what is pleasing.”’ ‘Pleasing to me, venerable sir, is this edible sal-flower; may the Blessed One accept it from me, out of compassion.’ The Blessed One accepted it, out of compassion. ‘‘‘Face to face, venerable sir, I heard this from the Blessed One, face to face I received it – “The giver of what is pleasing obtains what is pleasing.”’ ‘Pleasing to me, venerable sir, is this well-prepared pork with jujube; may the Blessed One accept it from me, out of compassion.’ The Blessed One accepted it, out of compassion. ‘‘‘Face to face, venerable sir, I heard this from the Blessed One, face to face I received it – “The giver of what is pleasing obtains what is pleasing.”’ ‘Pleasing to me, venerable sir, is this nāliya-vegetable prepared with oil; may the Blessed One accept it from me, out of compassion.’ The Blessed One accepted it, out of compassion.