尸迦羅越六方禮經

The Buddha was dwelling on Mount Gṛdhrakūṭa (Vulture Peak) in the country of Rājagṛha. At that time there was a son of an Elder (Gṛhapati), named Sīṅgālaka (meaning "Doing Good," the same as Sujāta), who rose early in the morning, arranged his hair, bathed and washed himself, put on splendid garments, and bowed four times facing the East, bowed four times facing the South, bowed four times facing the West, bowed four times facing the North, bowed four times facing up toward Heaven, and bowed four times facing down toward the earth.

The Buddha, having entered that country to go begging for alms (Paiṇḍapātika), saw him from afar and went directly to that man's house, and asked: "Why do you bow toward the six directions? To what Dharma does this correspond?"

Sīṅgālaka said: "While my father was still alive, he taught me to bow toward the six directions, though I do not know to what it corresponds. Now that my father has passed away, I dare not afterward go against it."

The Buddha said: "Your father taught you to bow toward the six directions, but it is not by means of the body that you should pay homage."

Sīṅgālaka then knelt upright and said: "I pray the Buddha to explain for me the meaning of bowing toward these six directions."

The Buddha said: "Listen well! Keep this within your mind! In this matter there is an Elder who is a wise and intelligent person, who is able to uphold the four precepts without transgression. In this life he is respected by people, and in the life to come he is born up in Heaven.

1. Not killing the multitude of living beings.

2. Not stealing.

3. Not loving the wives of others.

4. Not speaking falsehood, not speaking with a double tongue.

The mind of craving and greed, of lust, of anger, of folly—one should restrain oneself and not heed them. A person who cannot restrain these four intentions will day by day hear an evil name, just as when the moon sets its light grows somewhat dim and dark. A person who is able to restrain his evil intentions is like the newly risen moon, whose light is faintly bright and which, by the fifteenth day, becomes completely full."

The Buddha said: "Furthermore, there are six matters that cause one's wealth and property to dwindle day by day.

1. Being fond of drinking wine.

2. Being fond of gambling.

3. Being fond of sleeping early and rising late.

4. Being fond of inviting guests, and also wishing to have oneself invited.

5. Being fond of following the footsteps of evil companions (Pāpa-mitra: evil friends).

6. Being arrogant and despising others.

If one transgresses the four evils above, and moreover does these six things, obstructing one's good conduct, and also never worries about properly ordering one's livelihood, then one's wealth and property dwindle day by day—so what benefit could there be at such a time in bowing toward the six directions?..."

The Buddha said: "Evil companions (evil friends) are of four kinds:

1. Within there is a heart of enmity, while outwardly one forces oneself to act as a friend.

2. To a person's face one speaks fine words, but behind their back one speaks foul and evil words.

3. In times of peril and urgency one shows sorrow and distress to a person's face, but behind their back one rejoices.

4. Outwardly one seems deeply intimate and close, while within one schemes and plots in enmity.

Good companions (Kalyāṇa-mitra: good friends) are likewise of four kinds:

1. Outwardly one seems like an enemy, while within one has thoughts of deep intimacy and closeness.

2. To a person's face, one remonstrates uprightly and honestly. Outside, one speaks of the good qualities of that person.

3. When one is gaunt and ill, or is harassed by the district official picking through one's hair to find faults, one anxiously seeks ways to resolve it on their behalf.

4. Even in poverty and lowliness one never forgets or abandons them, but at such a time considers and seeks the means by which to make them wealthy.

Evil companions (evil friends) are furthermore of four kinds:

1. They make difficulties and obstruct the teaching that leads to doing good, and so they cause one to follow along in the footsteps of evil.

2. They teach that there is no one who would not befriend a person fond of wine, and so they cause one to follow along in the footsteps of those addicted to drink.

3. They teach that one should guard one's own interests and therefore change about in many affairs.

4. They teach that to befriend a clever person one should form deep affection with gamblers (those fond of gambling).

Good companions (good friends) are likewise of four kinds:

1. Seeing a person poor and lacking in what they need, they help them to make a living.

2. They do not contend or reckon up accounts with others.

3. Day by day, they advance and retreat together.

4. Whether sitting or standing, they constantly think of and remember one another.

Good companions (good friends) are furthermore of four kinds:

1. When a person is seized by the king's envoy and taken away, they bring them back and hide them so that no one knows, and afterward help to resolve the matter.

2. When a person is gaunt and ill, they bring them back to care for and nourish them.

3. When a friend has died, they purchase a coffin and oversee the laying-out and shrouding.

4. When a friend has died, they constantly think of and remember that person's family.

Good companions (good friends) are furthermore of four kinds:

1. When one wishes to struggle and contend, they help one another.

2. When one wishes to follow evil companions (evil friends), they remonstrate and bring one to a halt.

3. When one wishes to order one's livelihood, they advise one to order one's livelihood.

4. When one does not delight in the Sūtras and the Way, they teach so as to make one trust and delight in them.

Evil companions (evil friends) are furthermore of four kinds:

1. When slighted even a little, they at once change about and become greatly angry.

2. When there is an urgent matter and one asks them to help, they are unwilling to do it.

3. When they see a person fall into peril and urgency, they flee and keep their distance from that person.

4. When they see a person die, they cast them aside and never help at all.

The Buddha said: "Choose what is good and follow accordingly. Keep far away from what is evil. As I, together with good companions (good friends), follow one another, of itself I shall arrive at Buddhahood."

The Buddha said: "Bowing toward the East signifies children serving their father and mother, and there should be five matters:

1. One should be mindful of properly ordering one's livelihood.

2. Rising early in the morning, when directing the servants in their work, one should prepare the meal together with the food.

3. When something is not beneficial, the father and mother worry over it.

4. One should be mindful of the kindness of one's father and mother.

5. When the father and mother are sick, one should be apprehensive and seek a physician to come and treat them.

Father and mother in dealing with their children likewise have five matters:

1. One should be mindful of causing them to abandon evil and do good.

2. One should teach them reckoning and reading books so that they become fully versed.

3. One should teach them to hold and keep the Sūtras and precepts.

4. One should arrange marriage for them early—taking a wife or being given to a husband.

5. One should supply for them all matters within the household.

Bowing toward the South signifies a disciple serving his teacher, and there should be five matters:

1. One should respect and make inquiries of him.

2. One should be mindful of the teacher's kindness.

3. One should follow what the teacher has taught.

4. One should be mindful without weariness.

5. One should carry on and bring glory to the teacher's name.

The teacher in teaching his disciple likewise has five matters:

1. One should cause him to know quickly.

2. One should cause him to surpass the disciples of others.

3. One wishes to cause him to know and never to forget.

4. For the disciple, one explains all matters of doubt and difficulty.

5. One wishes to cause the disciple to have wisdom surpassing the teacher.

Bowing toward the West signifies a wife serving her husband, with five matters:

1. When the husband returns from outside, she should rise to welcome him.

2. When the husband goes out, she should cook and sweep, and await the husband's return.

3. She must not harbor a mind of lust toward another man. When scolded by her husband, she must not put on airs and scold him back.

4. She should heed the admonitions of her husband.

5. When the husband takes his rest, she should see to covering him before she herself may lie down.

The husband in dealing with his wife likewise has five matters:

1. Coming and going, he should respect his wife.

2. He should give her food and drink at the proper season and provide her with clothing to wear.

3. He should supply his wife with gold, silver, strings of jewels, and the like.

4. All matters of the household, whether great or small, he entrusts to his wife.

5. He must not, while outside, follow what is depraved and wrong and so give wrongful orders to his wife.

Bowing toward the North signifies a person dealing with kinsmen and friends, and there should be five matters:

1. When one sees them commit an evil deed, one draws them aside privately to a secluded place, remonstrates with them, rebukes them, and forbids them.

2. When one's attendant has an urgent and perilous matter, one hastens to come to their aid.

3. When there are words spoken in private, one must not repeat them on behalf of others.

4. One should respect one another.

5. All good things one should share out, whether much or little.

Bowing toward the earth below signifies a Great Man (master of the house) dealing with his menservants, guests, maidservants, and those whom he commands, and there are likewise five matters:

1. One should give them food and drink at the proper time and bestow upon them clothing to wear.

2. When they are gaunt and ill, one should on their behalf summon a physician to come and treat them.

3. One must not beat them recklessly and without reason.

4. When they have property of their own, one must not seize and plunder it.

5. When dividing and distributing property to them, one should apportion it equally.

The menservants, guests, maidservants, and those who are commanded, in dealing with and serving the Great Man, likewise have five matters:

1. One should rise early and not let the Great Man have to call out.

2. When there is something to be done, one must do it wholeheartedly.

3. One should cherish and safeguard the Great Man's possessions, and must not cast them away or give them to beggars.

4. When the Great Man comes and goes, one should welcome him.

5. One should praise the good qualities of the Great Man and must not speak of his faults.

Bowing upward toward Heaven signifies a person serving the Śramaṇas and the Men of the Way, and one should use five matters:

1. To approach them with a good and wholesome mind.

2. To choose fine words when conversing with them.

3. To respect them with the body.

4. To hold them in fond admiration.

5. As for the powerful strength within the Śramaṇas and Men of the Way, one should reverence them, serve them, and inquire of them concerning the matters of saving the world.

The Śramaṇas and Men of the Way should use six intentions in dealing with the common folk:

1. To teach that one should practice giving and must not be greedy and stingy oneself.

2. To teach the keeping of the precepts, and one must not oneself transgress into the realm of the senses (Sense-desire precept).

3. To teach that one should be patient and forbearing, and must not be angry oneself.

4. To teach that one should be diligent and exert oneself, and must not be lazy oneself.

5. To teach people that they should be single-minded, and must not let their intentions run loose oneself.

6. To teach people to have bright wisdom, and must not be foolish oneself.

The Śramaṇas and Men of the Way teach people to abandon evil and do good, and they open and reveal the Right Path—a kindness as great as that of one's father and mother.

If you practice in this way, then you will know the meaning of bowing toward the six directions which your father, while he was alive, taught you. Why should you worry about not becoming wealthy?"

Sīṅgālaka then asked to receive the five precepts, paid homage, and withdrew.

The Buddha spoke a Gāthā of blessing (a verse of praise):

The Buddha, the Honored One, surpasses all the Devas,
The ghosts and spirits cannot be his equal.
Bowing the head, circumambulate the temple and stūpa,
With joined palms pay homage to the ten directions.

If the worthy one does not exert himself diligently,
He is like a tree without roots—
When the root is severed, the branches and leaves fall;
When will they ever join together again?...

One who plucks a flower and keeps it through the day—
How many moments does it stay fresh?
Letting the mind run wild, indulging one's own intentions,
When one's life is at fault, what can be said?...

A person should be concerned with impermanence (the unusual / Anitya),
And when he examines himself, there is no fixed term.
He commits faults yet does not understand for himself;
His life is at fault because he deceives himself.
Now he shall enter Niraya (Niraya, or Naraka: the hells)—
When will there be a chance to come out?...

The worthy one receives the Buddha's words (the Buddha's teaching),
Keeps the precepts (Śīla) carefully, without doubt.
The Buddha is like a fine flowering tree—
There is no one who does not love and delight in him.
In every place where the people hear of him,
All become joyful.

May I, when I attain Buddhahood,
Vow to be like the King of Dharma (Dharma-rāja),
Crossing beyond all births and deaths,
With nothing not liberated.
The precepts (Śīla) and virtue (Guṇa) are worthy to be relied upon,
And the reward of blessings (Puṇya) always follows oneself.
Manifesting the Dharma for the sake of others is great,
And in the end one is far removed from the three evil paths.

The precepts (Śīla) ward off and remove fear;
With blessings and virtue, one is the Honored One of the Three Realms.
The evil and harmful ghosts and spirits
Cannot transgress against the person who keeps the precepts.

He manifests his body, rejoicing to be free of confusion,
Rescuing and nurturing all people,
Pitying those entangled in every depravity,
Sunk and drowning in the deep abyss.
Striving onward, he uses the six Perfections (six Pāramitās),
Cultivating and practicing wisdom that is spontaneous.
Therefore I bow my head in homage,
And take refuge in the Heaven Above the Heavens.

A human body is already hard to obtain,
Yet having become human, one again delights in desire.
Greed and lust in the consciousness of the mind,
Recollected and longed for without weariness or renunciation.
What is sown early is planted in the life to come,
And joyfully one arrives at the hells.
Seeking to make complete and full the six senses—
Why bring distress and disgrace upon oneself?...

If all are able to rectify the mind,
The spirits of the three ages (the Three-Time Spirits) bring auspiciousness,
And one is not caught up among the eight calamities.
Following one's practice, one is born throughout the ten directions.
Once born, turn toward diligent exertion,
Making the six Perfections (the six Pāramitās) into a fine bridge,
And widely exhort the Wisdom that is Limitless,
So that all may rely upon the radiance of the spirit.

THE SŪTRA SPOKEN BY THE BUDDHA ON SĪṄGĀLAKA'S HOMAGE TO THE SIX DIRECTIONS — End