善生子經

Thus have I heard. At one time the Bhagavat (Chúng Hữu — an epithet of the World-Honored One) came to Mount Gṛdhrakūṭa (the Vulture Peak) in Rājagṛha (the City of Royal Abode). At that time the lay disciple Sujāta (Thiện Sinh) was afflicted with a very grave illness, and he instructed his son, saying: "After I have passed away, you should bow in homage to the six directions (the six quarters)."

On another day Sujāta passed away. His son (named Sīṅgālaka — "Born of a Good Father") then reverently bore his father forth, made offerings, and completed the funeral rites. Thereafter he would always rise early, bathe, put on fresh garments, and upon the surface of the water (? beside the riverbank) pay homage to the six directions, saying: "I reverently and earnestly bow in homage to the seed and sprout that grow in the Eastern quarter. I pray that those beings, too, may likewise revere me."

Turning all about — to the Southern quarter, the Western quarter, the Northern quarter, the upper quarter, and the lower quarter — at each direction he uttered one and the same invocation.

At that time, early in the morning, the Buddha put on His robes and took up His alms-bowl, intending to enter the city. He saw the son of the lay disciple Sujāta upon the surface of the water, paying homage to the six directions in this manner. The Bhagavat (the World-Honored One) then approached and asked: "O son of a lay disciple! What have you heard, that at this early hour you rise, bathe, put on fresh garments, and upon the surface of the water pay homage to the six directions, declaring that you reverently and earnestly bow in homage to the several quarters, and then wish those quarters to revere you in return? Whose teaching is this, O son of Sujāta?"

The son of Sujāta replied: "When my father was about to die, he taught me this beforehand, and so I must carry it out; it is not something I heard from any teacher at all."

The Bhagavat (the World-Honored One) said: "O son of a lay disciple! What your father spoke of is not these six directions. To sit at dawn's first faint light, merely facing the six directions in craving — were one to commit defiling and evil deeds in the four directions, one could not repent of them in time; once that body perishes, the spirit will be reborn in an evil destiny, within the Hells. Ordinarily, on account of these four matters, people must endure toil and hardship — this you ought to understand.

What are the four?

1. Delighting in killing living beings.

2. Delighting in stealing.

3. Committing sexual misconduct.

4. Delighting in speaking falsehood.

The Buddha recited the meaning of this, saying:

Killing of living beings and stealing,

Deceit, and a fondness for false speech,

Going after the wives of others —

The Wise never praise such deeds.

Again, O son of a lay disciple! There are four matters that lead to the evil destinies. What are the four?

1. Craving (desire).

2. Anger (wrath).

3. Delusion (folly).

4. Fear (dread).

The recited meaning of this is:

Where there is craving, anger, delusion, fear,

And no reliance upon the Right Dharma —

This is called the low estate,

Like the moon gradually waning.

Without craving, anger, delusion, fear,

And relying upon the Right Dharma —

This is called the high estate,

Like the moon waxing full and round.

Again, O son of a lay disciple! There are six calamities that squander one's wealth and lead into the evil destinies — these one must understand. What are the six?

1. Indulging in liquor, given over to dissipation.

2. Entering the chambers of others at improper times.

3. Gambling, given over to dissipation.

4. Excessive fondness for skilled music and entertainment.

5. Keeping company with evil friends.

6. Idleness.

The recited meaning of this is:

Drinking liquor, entering others' chambers,

Delighting in gambling and in singing,

Evil friends together with idleness —

The Holy and Wise never praise these.

Liquor, indeed, has six proper points one should know. What are the six?

— It squanders one's wealth.

— It leads to illness.

— It gives rise to quarrels.

— It produces much anger.

— It causes the loss of one's good name.

— It diminishes one's wisdom.

On account of these evils, one then abandons one's livelihood; the wealth not yet acquired cannot be obtained, the wealth already acquired through help is squandered, and the capital laid by is exhausted.

Sexual misconduct has six proper points one should know. What are the six?

— One cannot protect even one's own person.

— One cannot shelter one's wife and children.

— One cannot support one's household.

— Out of suspicion, evils arise.

— Enemies find a convenient occasion to do harm.

— One is beset by every kind of suffering.

On account of these evils, one then abandons one's livelihood; the wealth not yet acquired cannot be obtained, the wealth already acquired is squandered, and the capital laid by is exhausted.

Gambling has six proper points one should know. What are the six?

— When one wins, enmity and hatred arise.

— When one loses, one surely flares up in anger.

— It causes one's friends to be troubled.

— Enemies take delight in it.

— One falls into prison and dreads evil consequences.

— One is suspected by everyone.

On account of these evils, one then abandons one's livelihood; the wealth not yet acquired cannot be obtained, the wealth already acquired is squandered, and the capital laid by is exhausted.

Fondness for skilled music and entertainment has six proper points one should know. What are the six?

— One sets one's mind upon the dancing.

— One sets one's mind upon the singing.

— One sets one's mind upon the strings of instruments.

— One sets one's mind upon the rhythm and beat.

— One sets one's mind upon the drum.

— One sets one's mind upon all such matters.

On account of these evils, one then abandons one's livelihood; the wealth not yet acquired cannot be obtained, the wealth already acquired is squandered, and the capital laid by is exhausted.

Evil friends have six proper points one should know. What are the six?

— They train one in drunkenness and dissipation.

— They train one in confusion and disorder.

— They train one in unrestrained license.

— They make one familiar with the houses of liquor-sellers.

— They make one familiar with petty, mean people.

— They make one familiar with coarse and vulgar speech.

On account of these evils, one then abandons one's livelihood; the wealth not yet acquired cannot be obtained, the wealth already acquired is squandered, and the capital laid by is exhausted.

Idleness has six proper points one should know. What are the six?

— When full, one will not work.

— When hungry, one will not work.

— When cold, one will not work.

— When hot, one will not work.

— Early in the morning, one will not work.

— Late in the evening, one will not work.

On account of these evils, one then abandons one's livelihood; the wealth not yet acquired cannot be obtained, the wealth already acquired is squandered, and the capital laid by is exhausted.

The recited meaning of this is:

— Delighting in fair forms, in song and dance,

By day at rest, by night pursuing them,

Evil friends together with idleness —

By these the gentleman suffers great loss.

— Gambling, liquor, and dread,

The mind set upon women,

Far from the worthy and near to the foolish —

One is ruined like the waning moon.

— Conducting oneself (establishing oneself in the world) with arrogance,

Despising and slandering the Way of the Śramaṇa,

Practicing wrong views and meanness —

Such a one is a wastrel (? an insolent, contemptible person).

— Liquor, indeed, harms one's wealth;

Of little benefit, the more one drinks the thirstier one grows,

A flood of illness and mounting debts,

Bringing disorder, peril, illness to the body.

— Whether one makes friends through liquor,

Or for the sake of liquor breaks the law —

If one desires benefit and excellence,

One must restrain and forbear from this.

— Whether by day one seems to keep the precepts,

While in the dark of evening committing theft —

Such a one keeps to the liquor-house;

In this manner, do not draw near to them.

— Refusing neither cold nor heat,

Like the grass, not prizing oneself,

Diligently mending one's livelihood —

To call such effort harmful is the loss.

— If one can bear heat and cold,

Like the grass, not prizing oneself,

Diligently mending one's livelihood —

Then there is peace, and benefit besides.

— Accustomed to descending, one gradually wastes away;

Accustomed to rising, one has never yet suffered loss.

Skillfully following the Lofty and Transcendent (the surpassing, the outstanding),

By doing good one surely attains the good (kuśala).

— Doing great good, one then meets with good;

Trusting in good, one is able to gather and cultivate it.

What one's kinsfolk hold dear,

Upholding the precepts so as to destroy evil.

— Therefore one must cultivate and act;

Having acted, act yet again.

Such a one, among kinsfolk,

Is like a king coming to the assembly.

Again, O son of a lay disciple! There are four kinds who seem like friends but are not friends — this one should understand. What are the four?

— One who takes strange things (takes goods for himself).

— One who speaks flattering words.

— One who loves only in outward appearance.

— One who teaches wrong and crooked things.

The recited meaning of this is:

The friend who takes strange things for himself,

Who speaks fair words pleasing to the ear,

Who in counsel ever flatters,

Who teaches wrongness and brings peril —

This one is not a friend;

The Wise do not befriend him.

Knowing this, one should keep far away,

As one escaping from an evil road.

The friend who takes strange things for himself should be known by four matters. What are the four?

— Greedily he takes those things.

— Giving little, he hopes for much.

— Out of fear, he forms an acquaintance.

— For the sake of gain, he forms an acquaintance.

The recited meaning of this is:

He has taken those things for himself,

Giving little while wishing for much,

Forming acquaintance out of fear and gain —

The greedy man: such, indeed, is the friend.

This one is not a friend;

The Wise do not befriend him.

Knowing this, one should keep far away,

As one escaping from an evil road.

The friend who speaks flattering words should be known by four matters. What are the four?

— He tells the private affairs of others.

— He himself conceals his own private affairs.

— Face to face, he falsely praises one as good.

— Once he has withdrawn, he raises up slanderous talk.

The recited meaning of this is:

Fond of telling the affairs of others,

Concealing his own affairs himself,

Face to face he praises one as good,

Once withdrawn, he straightway slanders —

This one is not a friend;

The Wise do not befriend him.

Knowing this, one should keep far away,

As one escaping from an evil road.

The friend who loves only in outward appearance should be known by four matters. What are the four?

— He speaks of others' past failings and weaknesses.

— He secretly seeks out faults yet to come.

— What he gives, he does not hold to be precious.

— He wishes calamity upon others.

The recited meaning of this is:

Doing what ought not to be done,

Bringing harm, speaking falsehoods,

What he gives, he does not hold precious,

Wishing others into peril, seeking his own gain —

This one is not a friend;

The Wise do not befriend him.

Knowing this, one should keep far away,

As one escaping from an evil road.

The friend who teaches wrong and crooked things should be known by four matters. What are the four?

— He counsels others with the matter of killing living beings.

— He counsels others with the matter of stealing.

— He counsels others with the matter of sexual misconduct.

— He counsels others with the matter of deceit.

The recited meaning of this is:

Killing of living beings together with stealing,

Deceit and the speaking of falsehoods,

Going after the wives of others —

He counsels others to do these things.

This one is not a friend;

The Wise do not befriend him.

Knowing this, one should keep far away,

As one escaping from an evil road.

Again, O son of a lay disciple! There are four kinds of friends who, out of benevolence and clear understanding, desire to benefit others — this one should understand. What are the four?

1. Those who share both suffering and joy in common.

2. Those who work for one another's benefit.

3. Those who together build up the Original Karma (one's fundamental undertaking).

4. Those who, out of benevolence, feel compassion.

The recited meaning of this is:

Sharing with others both peace and peril,

Gathering them in for wholesome benefit,

Generously furthering others' livelihood,

Out of compassion guiding them on the right path.

Such a one is indeed a friend,

One whom the Wise befriend.

One should follow such a person,

To one's benefit, and not do evil.

The friend who shares both suffering and joy in common should be known by four matters. What are the four?

— He gives over his own treasured possessions.

— He brings benefit to one's wife and children.

— He gives over to all the people of the household.

— He speaks truthful words and forbears patiently.

The recited meaning of this is:

He gives over his own benefit,

Whatever wealth and gain he has, he too gives,

Giving so as to benefit the household,

Speaking truthfully and forbearing patiently.

Such a one is indeed a friend,

One whom the Wise befriend.

One should follow such a person,

To one's benefit, and not do evil.

The friend who works for one another's benefit should be known by four matters. What are the four?

— He does not tell the private affairs of the other.

— He does not conceal his own private affairs.

— When they meet, he speaks wholesome words.

— He swiftly puts a stop to disparagement.

The recited meaning of this is:

Not telling the private affairs of others,

Not concealing his own private affairs,

When they meet, conversing with wholesome words,

Swiftly stopping all disparagement.

Such a one is indeed a friend,

One whom the Wise befriend.

One should follow such a person,

To one's benefit, and not do evil.

The friend who together builds up the Original Karma should be known by four matters. What are the four?

— He benefits one's livelihood.

— He uses his strength to build up one's livelihood.

— He restrains one from unrestrained license.

— He nurtures one with wholesome things.

The recited meaning of this is:

Using wealth and gain to establish the undertaking,

Using strength to help bring it to peace,

Cutting away and grinding down unrestrained license,

Nurturing wholesome aspiration.

Such a one is indeed a friend,

One whom the Wise befriend.

One should follow such a person,

To one's benefit, and not do evil.

The friend who has benevolence and compassion should be known by four matters. What are the four?

— He counsels and instructs one to stand firm so as to accomplish faith.

— He counsels and instructs one to stand firm so as to accomplish the precepts (Śīla).

— He counsels and instructs one to stand firm so as to accomplish what has been heard.

— He counsels and instructs one to stand firm so as to accomplish giving.

The recited meaning of this is:

The path of Faith (śrāddha), Precepts (śīla), Hearing (śruta), and Giving (dāna) —

Ever using these to counsel and transform others.

Such a one is indeed a friend,

One whom the Wise befriend.

One should follow such a person,

To one's benefit, and not do evil.

— Again, O son of a lay disciple! The Eastern quarter is like a son in relation to his parents. Therefore the son should, with five matters, rightly revere, rightly provide for, and rightly bring peace to his parents. What are the five?

— He bears in mind the repayment of his debt to the household.

— He wishes to set in order and take upon himself the burden of the household's affairs.

— He wishes to clearly analyze matters so as to remind and dissuade his parents from error.

— He wishes to comply in providing for and supporting his parents.

— He wishes to see his parents rejoice.

The parents, in turn, should with five matters cherish their children. What are the five?

— They establish and build up the family enterprise.

— They help to plan beneficial undertakings.

— They help him to obtain a fair daughter-in-law.

— They teach him to study the principles of the Way in the scriptures.

— They then hand over all their wealth and possessions to their children.

These are the two parts desired of the Eastern quarter, the rule ordained by the Sages of old. As a child, one must be filial; as parents, one must love to the utmost. The man of valor who longs for benefit will find that the wholesome Dharma (kuśala-dharma: the wholesome teaching) does not decline.

— The Southern quarter is like a disciple in relation to his teacher. Therefore the disciple should, with five matters, rightly revere, rightly provide for, and rightly bring peace to his teacher. What are the five?

— He wishes to examine carefully what he has heard.

— He wishes to delight in what he has learned.

— He wishes to attend diligently upon his teacher.

— He wishes to be free of faulty conduct.

— He wishes to make offerings to his teacher.

The teacher, in turn, should with five matters lovingly instruct his disciple. What are the five?

— He gives the disciple to learn what he himself has learned.

— He devotes the whole of his own craft to instructing the disciple.

— He causes the disciple to study diligently.

— He uses wholesome ways to guide the disciple.

— He fully informs the disciple about worthy friends.

These are the two parts desired of the Southern quarter, the rule ordained by the Sages of old. As a disciple, one must be humble and reverent; as a teacher, one must instruct with benevolence. The man of valor who longs for benefit will find that the wholesome Dharma (kuśala-dharma: the wholesome teaching) does not decline.

— The Western quarter is like a husband in relation to his wife. Therefore the husband should, with five matters, rightly respect, rightly provide for, and rightly bring peace to his wife. What are the five?

— With an upright mind he respects his wife.

— He does not resent his wife's intentions.

— He has no affection for another.

— At the proper times he supplies clothing and food.

— At the proper times he gives her precious ornaments.

The wife, in turn, should with fourteen matters serve her husband. What are the fourteen?

— She works skillfully.

— She skillfully completes all tasks.

— When entrusted with something, she considers it carefully.

— She rises early.

— At night she takes her rest.

— In her work she seeks to learn.

— She shuts the gate and awaits the gentleman (her husband).

— When the gentleman (her husband) returns, she should greet and inquire after him.

— She speaks gentle and harmonious words.

— She speaks in a manner agreeable to her husband.

— She keeps the tables, chairs, bedding, and mats in proper order.

— She keeps food and drink pure and clean.

— She bears in mind the matter of giving (dāna).

— She provides for and supports her husband.

These are the two parts desired of the Western quarter, the rule ordained by the Sages of old, the proper conduct of husband and wife. The man of valor who longs for benefit will find that the wholesome Dharma (kuśala-dharma: the wholesome teaching) does not decline.

— The Northern quarter is like a friend in relation to a friend. Therefore the friend should, with five matters, rightly respect, rightly provide for, and rightly bring peace to his friends. What are the five?

— With an upright mind he respects his friend.

— He does not resent his friend's intentions.

— He has no other affection.

— He regularly shares what is sweet and savory.

— He does not forget deep and weighty kindness.

The friend, in turn, should with five matters gather in his friend. What are the five?

— When there is something fearful, he causes the friend to turn back to him.

— When the friend wanders off in dissipation and commits a fault, he straightway admonishes and rebukes him.

— He keeps the friend's private affairs hidden.

— He provides for and supports him, working for his lasting benefit.

— He speaks truthful words and forbears patiently.

These are the two parts desired of the Northern quarter, the rule ordained by the Sages of old, the way of dealings between friends. The man of valor who longs for benefit will find that the wholesome Dharma (kuśala-dharma: the wholesome teaching) does not decline.

The lower quarter is like the master (the head of the household) in relation to the servants of the household (the bondservants). Therefore the master should, with five matters, rightly respect, rightly provide for, and rightly bring peace to his servants. What are the five?

— He assigns work suited to the strength of his servants.

— He provides food and clothing at the proper times.

— He regularly shares what is sweet and savory.

— He regularly counsels his servants to be attentive to their work.

— When a servant falls ill, he then gives him rest.

The servants who do the work should, in turn, with ten matters provide for and support their master. What are the ten?

— They work skillfully.

— They skillfully complete the work.

— When entrusted with something, they consider it carefully.

— At night they lie down to rest.

— In the morning they rise early.

— In whatever they do, they seek to learn.

— In their work they exert themselves diligently.

— When the master's house is poor, they do not look upon him with contempt.

— When the master meets with hardship and want, they do not abandon him.

— Whenever they go out the gate, they all declare: "The master of my household is clear-sighted and possessed of wisdom."

These are the two parts desired of the lower quarter, the rule ordained by the Sages of old, the proper conduct of a master in managing affairs. The man of valor who longs for benefit will find that the wholesome Dharma (kuśala-dharma: the wholesome teaching) does not decline.

— The upper quarter is like a lay donor at home in relation to the Śramaṇas and Brahmin sages. Therefore the householder should, with five matters, rightly revere, rightly provide for, and rightly bring peace to the Śramaṇas and Brahmin sages. What are the five?

— He opens the gate and awaits them.

— He goes forth to welcome and inquire after them.

— He arranges seats, tables, and chairs.

— He helps to protect and preserve the Dharma scriptures.

— He gives pure and undefiled food. This he offers to the Śramaṇas and Brahmin sages.

The Śramaṇas and Brahmin sages should, in turn, with five matters repay the donor. What are the five?

— They counsel and admonish him so that he becomes one possessed of right faith.

— They counsel and admonish him so that he becomes one possessed of moral conduct (Precepts).

— They counsel and admonish him so that he becomes one of much learning and broad understanding (bahu-śruta: greatly learned).

— They counsel and admonish him so that he becomes one who knows how to give.

— They counsel and admonish him so that he becomes one possessed of wisdom.

These are the two parts desired of the upper quarter, the rule ordained by the Sages of old, the proper conduct of the householder toward the Śramaṇas and Brahmin sages. The man of valor who longs for benefit will find that the wholesome Dharma (kuśala-dharma: the wholesome teaching) does not decline.

The recited meaning of this is:

— The Eastern quarter is the parents,

The teacher accords with the Southern quarter,

The Western quarter is the wife and children,

Friends are the Northern quarter.

The servants who do the work are the lower quarter,

The Śramaṇas and Brahmin sages, the upper.

In this manner should one pay homage;

This too is the proper conduct of the householder.

— Whosoever is wealthy and has riches

Should think to use them for the benefit of others.

Sharing wealth and gain in common with others,

The giver ascends to the heavens.

Gaining benefit together with others,

Everywhere he attains peace and joy.

— The principle of gathering in the world

Is near to the root of joy.

Whoever bestows kindness and gathers others in

Is like a mother toward her child.

— Skillfully gathering in and helping all under heaven,

That merit cannot be reckoned.

Above, he abides within the assembly,

Able to bring benefit, peace, and joy.

By the faith and precepts that establish a person,

His name shall surely come to be heard.

— With a mind that is never idle,

Casting away the practice of meanness,

Gathering people in through friendship,

Sharing food and drink alike,

Coming and going, then going forth again —

Such a name does not diminish.

— One who cultivates himself with care,

He is the one who is truly clever.

In storing up precious goods,

He should set in motion humaneness and righteousness.

Learning and practice are foremost of all;

Only thereafter should one seek wealth.

— If one should acquire wealth,

One should always divide it into four parts.

One part to provide for food and clothing,

Two as the root for seeking gain.

Hide one part away in reserve,

So that in times of peril it may save you.

— Farming, trading, rearing oxen,

Raising goats — such occupations are four;

The fifth is repairing the house;

The sixth is providing for marriage.

Storing up goods in this manner,

Day by day they increase one's benefit.

— Whenever wealth gathers, day and night,

It is like waters flowing back to the sea.

Riches sought and gradually made

Are like the bee gathering honey.

Having wealth yet not helping the poor,

Nor giving to the frontier regions (places of poverty and hardship),

Meanness together with evil deeds,

Having strength yet not helping one's friends,

In affairs then learning forthwith —

By not putting it to use, do not bring harm upon yourself.

— Behold the one who applies himself to his work,

Bright and excellent like a blazing fire.

Such a one, among his kinsfolk,

Accomplishes both of the two good things together.

Sitting at peace among his kinsfolk,

He is like one rejoicing in the heavenly palace.

At that time, when the son of Sujāta had heard the Bhagavat (the World-Honored One) finish speaking, he then bowed his head to the feet of the Buddha, rose up from below, circumambulated the Buddha three times, and with joy took refuge of his own accord, receiving the precepts from the Buddha.

THE BUDDHA SPEAKS THE SUTRA OF THE SON OF SUJĀTA — The End