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. !n this section the discourses include the avoidable and bearable instruction on
the moral life of a devout person as revealed in the "uddhist #anon. #onsisting of
thirty three Suttas $discourses% the present katha $section% is the longest of the seven
katha $sections% in the &uttasangaha. !n the following are given annotated brief
accounts of the suttas.
5:1 The Parabhava Sua (he D!"#$ur"e $% he Cau"e" &$r D$'%&a(( $& Be!%)")
!n this discourse the "uddha expounded on the causes for decay and
corruption of beings. 'e delivered the discourse on the day after that of the teaching
of the thirty-eight blessings $the Mangala Sutta% ( both discourses preached at the )eta
*rove +onastery &avatthi at the behest of the celestial beings.
,ccording to this discourse there are altogether twenty-four causes for
destruction of beings which are given as follows-
1. feeling of dislike for meritorious deeds
.. love for the ignoble persons
/. disregard or dislike for the noble ones
0. inclination towards false beliefs
1. indulgence in excessive sleep
2. indulgence in companionship
3. lack of effort
4. la5iness
1
Thera +oggallana The Lexicon, Rhetoric and Prosody o Pali Language !"#hidhanappadipika,
Su#hodhalankara, $ %uttodaya&' 6angon- 7epartment of 8eligious ,ffairs. 1991. :002
+inister #aturangabala. The "#hidhanappadipika Tika' 6angon- "uddha &asana #ouncil ;ress. 1920.
1
9. short temper
1<. failure to look after ones own parents in spite of the ability to do so
11. false speech towards the recipients of offerings
1.. lack of sharing ones good foods with others
1/. arrogance in ones high birth
10. arrogance in ones wealth
11. arrogance in ones lineage
12. disrespect for ones own kinsmen
13. indulgence in skirt-chasing or womani5ing
14. indulgence in drinking
19. indulgence in gambling
.<. dissatisfaction with ones own spouse and sexual misconduct with courtesans
.1. adultery
... marriage with a too much younger bride at an old age
./. possession of an undisciplined treasurer and
.0. extravagant aspirations such as aspiring to become a king though not having
wealth fame or grace.
5:* The A))a+a""a,a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths. "y the three best faiths are meant the faiths in the (uddha the )hamma
$the =aw% and the Sangha $the >rder of monks%.
5:- The Sa.brah/a0a Sua (he D!"#$ur"e $% he Cau"e" &$r D$'%&a(( $& Be!%)")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths. "y the three best
5:1 The Deva#ava%a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
5:5 The Paha%a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
.
5:2 The Ma.+u%%a.bha3! Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
5:4 The A++a/a,a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
5:5 The Paha/a."au((a+a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
Sabbhi All
1. I heard thus. Once the Blessed One lived in Svatthi in Jeta's
grove in the monastery offered by Anthai!"i#a.
$. %hen the night &as &aning a large number of deities of the
Satullaa comany aroached the Blessed One' illuminating the
&hole of Jeta's grove' they &orshied the Blessed One and stood on
a side.
(. One of those deities said thus in the resence of the Blessed One)
*Associate all and become intimate &ith all'
+no& the right ,eaching of -reat .en. It's not demerit'
it's for &ell being./
0. ,hen another deity said thus in the resence of the Blessed One)
*Associate all and become intimate &ith all'
+no& the right ,eaching of -reat .en. It's gaining
&isdom for e1tinction./
2. ,hen another deity said thus in the resence of the Blessed One)
*Associate all and become intimate &ith all'
+no& the right ,eaching of -reat .en. It's not grieving'
among the grief stric#en./
3. Another deity said thus in the resence of the Blessed One)
/
*Associate all and become intimate &ith all'
+no& the right ,eaching of -reat .en. It's shining
amidst your relations./
4. ,hen another deity said thus in the resence of the Blessed One)
*Associate all and become intimate &ith all.
+no& the right ,eaching of -reat .en. ,hus beings are
born in heaven./
5. ,hen another deity said thus in the resence of the Blessed One)
*Associate all and become intimate &ith all'
+no& the right ,eaching of -reat .en. By that beings
stay leasant./
6. *,hen another deity said to the Blessed One) *7enerable sir'
&hose &ords are good &ords8/
*All these are good &ords' yet listen to &hat I have to
say.
*Associate all and become intimate &ith all'
+no& the right ,eaching of -reat .en' and be released
from all unleasantness./
5:16 The Du!3a."au((a+a.0a3!0a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
.acchari .iserly
1. I heard thus. Once the Blessed One lived in Svatthi in Jeta's
grove in the monastery offered by Anthai!"i#a.
$. %hen the night &as &aning a large number of deities of the
Satullaa grou' aroached the Blessed One' illuminating the
&hole of Jeta's grove' &orshied the Blessed One and stood on a
side.
(. One of those deities said thus in the resence of the Blessed One)
*,he miserly and the negligent do not give gifts such as
these'
9esiring merit' gifts should be given #no&ing./
0. ,hen another deity said thus in the resence of the Blessed One)
0
*%ith &hatever fears the miserly do not give gifts'
,hrough that same fear' they give gifts
:unger and thirst are the things that the miserly fear'
,hat same fear' touch them' in this and the other &orld.
,herefore lessen miserliness by giving gifts and
overcoming stains
It's merit that establishes living beings in the ne1t
&orld./
2. ,hen another deity said thus in the resence of the Blessed One)
*,hey do not die on account of the dead' li#e a ;ungle
road abandoned for' its faults.
<ven a little should be besto&ed on them' that is the
ancient lore
Some besto& a little' others do not give much.
<ven a little given' brings thousandfold results.
3. ,hen another deity said thus in the resence of the Blessed One)
*Seldom the giver' gives reali=ing the results of action
,he unaeased do not #no& the results of action
,he right ,eaching is difficult to understand.
,herefore the mindful and the absent minded'
:ave different courses of action
,hose unaeased' go to hell' the aeased to heaven./
,hen another deity in the resence of the Blessed One
said)
*7enerable sir' &hose &ords are good8/
'All these &ords are good &ords' yet listen to &hat I
have to say.
:e &ho lives a life of gleaning' according to the
,eaching
>ourishing his &ife and giving even a little' does better
than
.a#ing a thousand sacrifices to hundred thousands.
It does not reach u' even to a ?uarter./
5. ,hen another deity said thus in the resence of the Blessed One)
*%hy does such a great sacrifice'
.ade rightfully not bear the highest results8
.a#ing a thousand sacrifices' to hundred thousands.
%hy does it not reach u' even to a ?uarter8/
6. ,he Blessed One relied that deity' saying this stan=a)
1
*A certain one gives unrighteous gifts
By lundering' binding and causing grief
A thousand offerings &ith tearful eyes and unishment
Are not even a ?uarter' comared to a righteous
offering./
5:11 The A,!a.)hara Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
! have heard that on one occasion the "lessed >ne was staying near &avatthi in
)eta?s *rove ,nathapindika?s monastery. Then a certain devata in the far extreme
of the night her extreme radiance lighting up the entirety of )eta?s *rove went to
the "lessed >ne and on arrival having bowed down to him stood to one side. ,s she
was standing there she recited these verses in the "lessed >ne?s presence-
@hen a house is on fire
the vessel salvaged
is the one that will be of use
not the one left there to burn.
&o when the world is on fire
with aging A death
one should salvage Bone?s wealthC by giving-
what?s given is well salvaged.
@hat?s given bears fruit as pleasure.
@hat isn?t given does not-
thieves take it away or kings;
it gets burnt by fire or lost.
Then in the end
one leaves the body
together with one?s possessions.
Dnowing this the intelligent man
enEoys possessions A gives.
'aving enEoyed A given
in line with his means
uncensured he goes
2
to the heavenly state.
dittam On Fire
,hus I heard. At one time the Blessed One &as living in the
monastery offered by Anthai!"i#a in Jeta's grove in Svatthi.
A certain deity' &hen the night &as &aning illuminating the &hole of
Jeta's grove &ith an effulgent light aroached the Blessed One'
&orshied and stood on a side.
Standing on a side' that deity ronounced these stan=as in the
resence of the Blessed One)
*%hen the house is on fire' things given a&ay'
Are imortant' the rest get burnt &ith the house.
,hus our forefathers &ere carried a&ay by decay and death'
And &hatever they gave got established for them.
,he given brought leasant results' the not given &as left behind'
@obbers or #ings too# them' or it &as destroyed by fire.
At the end the body is burnt &ith all its belongings'
+no&ing this the &ise arta#e and give their &ealth
By arta#ing and giving in their caacity
%ithout blame rocure a lace in heaven./
5:1* The Ma##hera Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
.accharA .iserly
*In this &orld there are the miserly' greedy and the revilers
,hey destroy gifts given to others. %hat results do they rea8
And &here do they go hereafter8 %e came to #no& about this./
*,he miserly' greedy and the revilers' &ho destroy gifts given to
others
Are reborn in hell' as animals or the under&orld
If reborn as humans &ould be in a oor clan'
Blothes' scras of food' amusement and lay' from &herever
,hey gain &ith difficulty' &hen others see them as foolish'
,hat too they &ill not gain.
,hese are results here and no& and decrease hereafter./
3
*>o& &e #no& this. And as# another ?uestion)
If a benevolent one' free from miserliness is born in this &orld'
%ith un&avering faith in the enlightenment' ,eaching
And the Bommunity of bhi##us' &hat results' does he rea in this
&orld and hereafter8
%e &ant to #no& this too./
*If a benevolent one free from miserliness is born in this &orld'
%ith un&avering faith in the enlightenment' ,eaching
And the Bommunity of bhi##hus
%here he is born' e1lains the heaven.
If born as a human in this &orld'
%ill be born in a &ealthy family &ith resources
Blothes' scras of food' amusement and lay' he &ill gain &ithout
difficulty.
And he &ill en;oy the &ealth amassed by others' as if it &as his o&n.
,hese are results here and no& and increase' hereafter./
5:1- The 7!/"u3ava8ara Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
Jar 9ecay
*%hat is suitable until decay8 %hat is suitable to be established in8
%hat is a gem for humans8 %hat is difficult for robbers to carry
a&ay8/
*7irtues are suitable until decay. It is suitable to be established in
faith.
%isdom is a gem for humans and to carry a&ay merit is difficult for
robbers./
5:11 The 7!/"u.a8ara"a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
A;ar >onC9ecay
*%hat is suitable for nonCdecay8 %hat is suitable as an
underta#ing8
%hat is a gem for humans8 %hat is carried a&ay by robbers8/
4
*7irtues are suitable for nonCdecay and faith is suitable as an
underta#ing.
%isdom is a gem for humans and robbers do not carry a&ay merit./
5:15 The 7!/"u./!a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
.ittam A Driend
*%ho is the friend of this earth8 %ho is the friend in one's o&n
house8
%ho is the friend for birth in right vie&8 %ho is friend hereafter8/
*A strong man is the friend of earth. .other is friend in one's o&n
house.
Dor birth in right vie&' it's a friend &ho hels again and again.
.erits' done &ill be the friend hereafter./
5:12 The Abbhahaha Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
Abbhhata Attac#ed
"y what is the world attackedF
"y what is it attendedF
;ierced by what arrow
7oes it fumigate all the timeF
The world is attacked by death attended by decay
;ierced by the arrow craving
7esires fumigate all the time.
5:14 The 7!/"uv!a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
7itta %ealth
9
*In this &orld' &hat &ealth is foremost for man8
Eurified by &hat' is leasantness obtained8
Of tastes &hat is the foremost8
Fiving ho& is said' the livelihood is foremost8/
*In this &orld' faith is the foremost &ealth for man.
Eurified by the ,eaching' leasantness is obtained
Of tastes truth is foremost.
,he livelihood of one living &isely is said to be foremost./
5:15 The 7!/"u8!ra! Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
>a JArati 9oes >ot 9ecay.
*%hat decays' &hat does not decay and &hat is the &rong ath8
%hat is the danger of things8
%hat decreases by night and day8
%hat is the stain of the holy life8
%hat is the &ashing &ithout &ater8
In the &orld ho& many are the aertures %here the mind does not
settle8
%e li#e to #no& this' from the good one./
*.atter of beings decay
>ame and clan does not.
Fust is the &rong ath and greed is the danger.
Fife san d&indles night and day.
%oman is the stain of the holy life.
,he oulace is soiled on account of the &oman.
Austerities and the holy life are the &ashings &ithout &ater.
,here are si1 aertures in the &orld' in &hich the mind does not
settle.
Avoid la=iness' negligence' lac#ing in effort and taming
Sleeiness and heaviness after a meal' these are the aertures./
5:19 The Pahe33a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
Etheyyam Erovisions for the Journey
1<
*%hat are the rovisions for the ;ourney8
%hat is the home of en;oyments8
%hat carries a&ay humans8
In the &orld &hat is difficult to give u8
,he oulace bound by &hat' is bound li#e a bird by a decoy8/
*Daith is the rovisions for the ;ourney.
Beauty is the home' of &ealth.
9esires carry a&ay humans and it's difficult to give u desires
9esires bind the oulace li#e a bird bound by a decoy./
5:*6 The Dha//araha Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
Acchar Dor ,he Snaing of the Dinger.
*%ith the snaing of the finger' the demons are associated'
At the end of the forest is the enticement' ho& is this done8/
*Gright' is the name of the ath' no fear is the direction.
>ot croo#ed is the name of the chariot &ith the eye of the ,eaching.
Shame is the bra#es and the accessories are mindfulness.
Bharioteer I say is the ,eaching and right vie&' the attendant
If any &oman or man goes in this direction'
:e reaches close u to e1tinction in this vehicle./
5:*1 The Na0hu%%aabba Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
:$u%)
Dahara Sua (III;1)
! have heard that on one occasion the "lessed >ne was staying near &avatthi in
)eta?s *rove ,nathapindika?s monastery. Then Ding ;asenadi Dosala went to the
"lessed >ne and on arrival exchanged courteous greetings with him. ,fter this
exchange of friendly greetings A courtesies he sat down to one side. ,s he was
sitting there he said to the "lessed >ne- GHow then does +aster *otama claim I!
have awakened to the unexcelled right self-awakening?FJ
11
G!f great king one speaking rightly could say of anyone I'e has awakened to
the unexcelled right self-awakening? one could rightly say that of me. Kor ! great
king have awakened to the unexcelled right self-awakening.J
G"ut +aster *otama those priests A contemplatives each with his group each
with his community each the teacher of his group an honored leader well-regarded
by people at largeLi.e. ;urana Dassapa +akkhali *osala ,Eita Desakambalin
;akudha Daccayana &aMEaya "elatthitaputta and the Higantha Hathaputta- even they
when ! asked them whether they claimed to have awakened to the unexcelled right
self-awakening didn?t make that claim. &o who is +aster *otama to do so when he
is still young A newly gone-forthFJ
GThere are these four things great king that shouldn?t be despised A disparaged
for being young. @hich fourF , noble warrior great king shouldn?t be despised A
disparaged for being young. , snake ... , fire ... ,nd a monk shouldn?t be despised
A disparaged for being young. These are the four things that shouldn?t be despised
A disparaged for being young.J
That is what the "lessed >ne said. 'aving said that the >ne @ell-*one the
Teacher said further-
G6ou shouldn?t look down on
Lfor being youngL
a noble warrior of consummate birth
a high-born prince of great status.
, person shouldn?t disparage him.
Kor it?s possible
that this lord of human beings
this noble warrior
will gain the throne
and angered at that disparagement
come down harshly
with his royal might.
&o guarding your life
avoid him.
6ou shouldn?t look down on
Lfor being youngL
a serpent you meet
in village or wilderness-
, person shouldn?t disparage it.
1.
,s that potent snake slithers along
with vibrant colors
it may someday burn the fool
whether woman or man.
&o guarding your life
avoid it.
6ou shouldn?t look down on
Lfor being youngL
a bla5e that feeds on many things
a flame with its blackened trail-
, person shouldn?t disparage it.
Kor if it gains sustenance
becoming a great mass of flame
it may someday burn the fool
whether woman or man.
&o guarding your life
avoid it.
@hen a fire burns down a forest
Lthat flame with its blackened trailL
the shoots there
take birth once more
with the passage of days A nights.
"ut if a monk
his virtue consummate
burns you with his potency
1
you won?t acNuire sons or cattle
nor will your heirs enEoy wealth.
They become barren
heir-less
like palm tree stumps.
&o a person who?s wise
out of regard for his own good
should always show due respect
for a serpent
a fire
a noble warrior with high status
1/
A a monk his virtue consummate.J
@hen this was said Ding ;asenadi Dosala said to the "lessed >ne- G+agnificent
lordO +agnificentO )ust as if one were to place upright what had been overturned
were to reveal what was hidden were to show the way to one who was lost or were to
hold up a lamp in the dark so that those with eyes could see shapes in the same way
the "lessed >ne hasLthrough many lines of reasoningLmade the 7hamma clear. ! go
to the "lessed >ne for refuge to the 7hamma and to the #ommunity of monks. +ay
the "lessed >ne remember me as a lay follower who has gone to him for refuge from
this day forward for life.J
Hote- B1C The GpotencyJ of a virtuous monk is his unwillingness to seek redress
when he has been treated wrongly. The bad kamma of having mistreated a monk pure
in his virtue is what returns to burn the person who did it.
5:** The <ara/ara%a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
5:*- The Aa+!3a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
P!3a Sua (III;1)
,t &avatthi. ,s he was sitting to one side Ding ;asenadi Dosala said to the "lessed
>ne- G)ust now lord while ! was alone in seclusion this train of thought arose in my
awareness- I@ho are dear to themselves and who are not dear to themselvesF?
Then it occurred to me- IThose who engage in bodily misconduct verbal misconduct
A mental misconduct are not dear to themselves. Pven though they may say G@e are
dear to ourselvesJ still they aren?t dear to themselves. @hy is thatF >f their own
accord they act toward themselves as an enemy would act toward an enemy; thus
they aren?t dear to themselves. "ut those who engage in good bodily conduct good
verbal conduct A good mental conduct are dear to themselves. Pven though they may
say G@e aren?t dear to ourselvesJ still they are dear to themselves. @hy is thatF >f
their own accord they act toward themselves as a dear one would act toward a dear
one; thus they are dear to themselves.?J
10
GThat?s the way it is great kingO That?s the way it isO Those who engage in
bodily misconduct verbal misconduct A mental misconduct are not dear to
themselves. Pven though they may say I@e are dear to ourselves? still they aren?t
dear to themselves. @hy is thatF >f their own accord they act toward themselves as
an enemy would act toward an enemy; thus they aren?t dear to themselves. "ut those
who engage in good bodily conduct good verbal conduct A good mental conduct are
dear to themselves. Pven though they may say I@e aren?t dear to ourselves? still
they are dear to themselves. @hy is thatF >f their own accord they act toward
themselves as a dear one would act toward a dear one; thus they are dear to
themselves.J
That is what the "lessed >ne said. 'aving said that the >ne @ell-*one the
Teacher said further-
G!f you hold yourself dear
then don?t fetter yourself
with evil
for happiness isn?t easily gained
by one who commits
a wrong-doing.

@hen sei5ed by the Pnd-maker
as you abandon the human state
what?s truly your ownF
@hat do you take along when you goF
@hat follows behind you
like a shadow
that never leavesF
"oth the merit A evil
that you as a mortal
perform here-
that?s what?s truly your own
what you take along when you go;
that?s what follows behind you
like a shadow
that never leaves.
&o do what is admirable
11
as an accumulation
for the future life.
7eeds of merit are the support for beings
when they arise
in the other world.J
5:*1 The Pa/a,a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
A++a0a Sua (Sa/3ua III;2)
,t &avatthi. ,s he was sitting to one side Ding ;asenadi Dosala said to the "lessed
>ne- G)ust now lord while ! was alone in seclusion this train of thought arose in my
awareness- IKew are those people in the world who when acNuiring lavish wealth
don?t become intoxicated A heedless don?t become greedy for sensual pleasures
and don?t mistreat other beings. +any more are those who when acNuiring lavish
wealth become intoxicated A heedless become greedy for sensual pleasures and
mistreat other beings.?J
GThat?s the way it is great kingO That?s the way it isO Kew are those people in
the world who when acNuiring lavish wealth don?t become intoxicated A heedless
don?t become greedy for sensual pleasures and don?t mistreat other beings. +any
more are those who when acNuiring lavish wealth become intoxicated A heedless
become greedy for sensual pleasures and mistreat other beings.J
That is what the "lessed >ne said. 'aving said that the >ne @ell-*one the
Teacher said further-
G!mpassioned with sensual possessions
greedy da5ed by sensual pleasures
they don?t awaken to the fact
that they?ve gone too farL
like deer into trap laid out.
,fterwards it?s bitter for them-
evil for them
the result.J
5:*5 The A++a/a,a Sua (he D!"#$ur"e $% he Hee,&u(%e"")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
A++a/a,a Sua (III;14)
12
,t &avatthi. ,s he was sitting to one side Ding ;asenadi Dosala said to the "lessed
>ne- G!s there lord any one Nuality that keeps both kinds of benefits secureLthose in
the present life and those in the future lifeFJ
GThere is one Nuality great king that keeps both kinds of benefits secureLthose
pertaining to the present life and those to the future life.J
G"ut what venerable sir is that one Nuality ... FJ
G'eedfulness great king. )ust as the footprints of all living beings with legs can
be encompassed by the footprint of the elephant and the elephant?s footprint is
declared to be supreme among them in terms of its great si5e; in the same way
heedfulness is the one Nuality that keeps both kinds of benefits secureLthose in the
present life and those in the future life.J
That is what the "lessed >ne said. 'aving said that the >ne @ell-*one the
Teacher said further-
GKor one who desires
long life health
beauty heaven A noble birth
Llavish delights one after anotherL
the wise praise heedfulness
in performing deeds of merit.
The wise person heedful
achieves both benefits-
those in the here-A-now
and those in the life to come.
"y breaking through to his benefit
he?s called enlightened,
*ise'+
5:*2 The A+ua0a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
5:*4 The Ta/$a/a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
13
5:*5 The Pabbau+a/a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
5:*9 The L$0a%uv!#ara%a Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
5:-6 The Su+u++a%ha Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
5:-1 The Na0ha"!0ha Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
14