English
Buddhas are gatherers in the world, by them this is well taught. "This is the cause of greatness, my earth does not perish; Possessing abundant wealth and means, the king is mighty. "He is powerful and famous, lord of the Jambudīpa; Who, hearing this, would not be pleased, even one of dark birth? "Therefore, one who desires his own welfare, who yearns for greatness; Should revere the True Dhamma, remembering the Buddha's teaching." The ninth. 10. The Discourse on Wives 63. Then the Blessed One, having dressed in the morning, taking his bowl and robe, went to the dwelling of Anāthapiṇḍika the householder; having gone, he sat down on the seat prepared. Now at that time, in the dwelling of Anāthapiṇḍika the householder, the people were noisy and boisterous. Then Anāthapiṇḍika the householder approached the Blessed One; having approached and saluted the Blessed One, he sat down to one side. To Anāthapiṇḍika the householder, sitting to one side, the Blessed One said: "Why, householder, are the people in your dwelling noisy and boisterous? Like fishermen, I suppose, gutting fish?" "This, Venerable Sir, is Sujātā, my daughter-in-law, brought from a wealthy family. She does not respect her mother-in-law, nor her father-in-law, nor her husband, and she does not honor, revere, esteem, or worship the Blessed One." Then the Blessed One addressed Sujātā the daughter-in-law: "Come, Sujātā!" "Yes, Venerable Sir," Sujātā the daughter-in-law replied to the Blessed One and approached him; having approached and saluted the Blessed One, she sat down to one side. To Sujātā the daughter-in-law, sitting to one side, the Blessed One said: "There are, Sujātā, these seven kinds of wives for a man. Which seven? One like a slayer, one like a thief, one like a mistress Like, mother-like, sister-like, friend-like, slave-like. These, Sujata, are the seven types of wives for a man. Which of them are you?’’ ‘‘Indeed, Venerable Sir, I do not understand the detailed meaning of what the Blessed One has said in brief. It would be good for me, Venerable Sir, if the Blessed One would teach the Dhamma in such a way that I may understand the detailed meaning of what the Blessed One has said in brief.’’ ‘‘Then, Sujata, listen, pay close attention; I shall speak.’’ ‘‘Yes, Venerable Sir,’’ Sujata, the daughter-in-law, replied to the Blessed One. The Blessed One said this: With a corrupted mind, not wishing well, Attached to others, she despises her husband; Eager for the destruction of what was bought with wealth, Such a wife for a man; She is called ‘a murderess wife’. Whatever wealth her husband earns for the woman, By craft, trade, or by farming; She wishes to steal even a little of that from him, Such a wife for a man; She is called ‘a thief wife’. Disliking work, lazy, a great glutton, Harsh and cruel, speaking ill words; She dominates those who work, and behaves oppressively, Such a wife for a man; She is called ‘a mistress wife’. She who is always sympathetic and kind, Guarding her husband like a mother her son; She protects the wealth he has gathered, Such a wife for a man; She is called ‘a mother wife’. Just as an elder sister to a younger brother, She is respectful to her own husband; Modest, obedient to her husband, Such a wife for a man; She is called ‘a sister wife’. She who, seeing her husband here, rejoices, Like a friend a friend returned after a long time; Of good family, virtuous, devoted to her husband, Such a wife for a man; She is called ‘a friend wife’. Not angry, peaceful, even when threatened with blows and punishment, Ad With an uplifted mind, she endures her husband; Not angry, obedient to her lord. Such a woman, a man's wife, is called 'a slave-wife'. And here, the wife who is called a 'murderess', who is called 'a thief and a mistress', is ill-behaved, harsh, disrespectful. At the breaking up of the body, they go to hell. And here, the wife who is called 'a mother, a sister, a friend', who is called 'a slave-wife', is established in virtue, restrained for a long time. At the breaking up of the body, they go to a good destination. "These, Sujata, are the seven kinds of wives a man has. Which of them are you?" "From today onwards, Venerable Sir, let the Blessed One consider me a wife like a slave to her master." The tenth. 11. The Discourse on the Angry Person 64. "There are, monks, these seven things that are disliked by rivals, that cause rivalry, that come to an angry person, be it a woman or a man. Which seven? Here, monks, a rival wishes thus for another rival: 'Oh, if only this one were ugly!' For what reason? Monks, a rival does not rejoice in another rival's beauty. This angry person, monks, overcome by anger, obsessed by anger, even if he is well-bathed, well-perfumed, with hair and beard trimmed, dressed in clean white clothes; yet he is ugly, overcome by anger. This, monks, is the first thing disliked by rivals, causing rivalry, that comes to an angry person, be it a woman or a man. "Furthermore, monks, a rival wishes thus for another rival: 'Oh, if only this one would sleep uncomfortably!' For what reason? Monks, a rival does not rejoice in another rival's comfortable sleep. This angry person, monks, overcome by anger, obsessed by anger, even if he sleeps on a couch, on a rug, on a patchwork quilt, on a covering of antelope skin, with a canopy above and red pillows at both ends; yet he sleeps uncomfortably, overcome by anger. This, monks, is the second thing. is hateful to an enemy, is dear to an enemy, comes to one who is angry, whether woman or man. Again, monks, an enemy wishes thus for an enemy: ‘Oh, may this one not be prosperous!’ For what reason? Monks, an enemy does not rejoice in an enemy’s prosperity. This angry person, monks, overcome by anger, possessed by anger, takes what is unbeneficial and thinks, ‘I have taken what is beneficial.’ Takes what is beneficial and thinks, ‘I have taken what is unbeneficial.’ For him, these things, taken as mutually contradictory, lead to his harm and suffering for a long time, for one overcome by anger. This, monks, is the third thing hateful to an enemy, dear to an enemy, comes to one who is angry, whether woman or man. Again, monks, an enemy wishes thus for an enemy: ‘Oh, may this one not be wealthy!’ For what reason? Monks, an enemy does not rejoice in an enemy’s wealth. For an angry person, monks, overcome by anger, possessed by anger, whatever wealth he has, gained by effort and energy, acquired by the strength of his arms, sweat-earned, righteous, righteously obtained— even that, kings confiscate into the royal treasury, for one overcome by anger. This, monks, is the fourth thing hateful to an enemy, dear to an enemy, comes to one who is angry, whether woman or man. Again, monks, an enemy wishes thus for an enemy: ‘Oh, may this one not be famous!’ For what reason? Monks, an enemy does not rejoice in an enemy’s fame. This angry person, monks, overcome by anger, possessed by anger, whatever fame he has, gained by diligence— even from that he declines, overcome by anger. This, monks, is the fifth thing hateful to an enemy, dear to an enemy, comes to one who is angry, whether woman or man. Again, monks, an enemy wishes thus for an enemy: ‘Oh, may this one not have friends!’ For what reason? Does he? No, monks, an enemy does not rejoice in an enemy's friendship. A person, monks, who is angry, overcome by anger, possessed by anger, even their friends, companions, relatives, and kin avoid them from afar when they are overcome by anger. This, monks, is the sixth thing dear to an enemy, done by an enemy, that comes to an angry person, whether a woman or a man. Again, monks, an enemy wishes for an enemy thus: 'Oh, may this one, with the breaking up of the body, after death, be reborn in a state of woe, a bad destination, a downfall, hell!' For what reason? No, monks, an enemy does not rejoice in an enemy's going to a good destination. This angry person, monks, overcome by anger, possessed by anger, performs misconduct by body, performs misconduct by speech, performs misconduct by mind. Having performed misconduct by body, by speech... (and so on)... with the breaking up of the body, after death, is reborn in a state of woe, a bad destination, a downfall, hell, overcome by anger. This, monks, is the seventh thing dear to an enemy, done by an enemy, that comes to an angry person, whether a woman or a man. These, monks, are the seven things dear to an enemy, done by an enemy, that come to an angry person, whether a woman or a man. An angry person is ugly, and also sleeps in pain; And having gained benefit, he comes to misfortune. Then, by body and speech, having committed violence, the angry person, overcome by anger, incurs loss of wealth. Intoxicated by the intoxication of anger, he incurs disgrace; Relatives, friends, and well-wishers avoid the angry one. Anger generates misfortune, anger agitates the mind; A fear born from within, that people do not understand. An angry person does not know what is beneficial, an angry person does not see the Dhamma; Then there is utter darkness, when anger overwhelms a person. What an angry person obstructs, it is easy Indeed, difficult. Later, when anger is gone, He suffers as if burned by fire. He displays what is ill-behaved, Like a smoky fire, smoke; From which anger arises, By which humans get angry. No shame for him, no moral dread, No respect for words; For one overwhelmed by anger, There is no light whatsoever. Tormenting deeds, Which are far from righteousness; I will declare them, Listen to that as it truly is. An angry person indeed kills his father, An angry person kills his mother; An angry person indeed kills a brahmin, An angry person kills an ordinary person. By which mother, nourished, a person Looks upon this world; Even that giver of life, the peaceful one, An angry ordinary person kills. Indeed, these beings are like oneself, For oneself is supremely dear;