Learn about 'How to repay Parents'
This is how I heard. In those days, the Buddha was living in the province of the Magadhans at the city of Mātulā. There, the Buddha addressed the monks, “Monks!”
“Bhante,” they replied. The Buddha said this:
“Monks, be your own island (safe place), be your own refuge, with no other refuge. Let the Dhamma be your island and your refuge, with no other refuge. And how does a monk do this? He meditates observing the true nature of the body—keen, aware, and mindful, rid of desire and grief for the world. He meditates observing the true nature of feelings … mind … Dhamma factors—keen, aware, and mindful, rid of desire and grief for the world. That’s how a monk is his own island, his own refuge, with no other refuge. That’s how he let the Dhamma be his island and his refuge, with no other refuge.
“You should roam inside your own territory, the domain of your father, the Buddha. If you roam inside your own territory, the domain of your fathers, Māra won’t catch you or get a hold of you. Monks, merit is collected due to practising wholesome qualities.
“Once upon a time, monks, there was a king named Daḷhanemi who was a universal king, a righteous and disciplined king. His dominion extended to the entire earth, he achieved stability in the world, and he possessed the seven treasures. He had the following seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, counselor treasure and the son treasure as the seventh treasure. He had over a thousand sons who were brave and heroic, defeating the armies of his enemies. After conquering this land surrounded by sea, he rules righteously, without violence.
“Monks, after many thousand years had passed, King Daḷhanemi called one of his men, ‘Dear servant, when you see that the heavenly wheel-treasure has moved from its place, please tell me.’
“‘Yes, Sir,’ replied that man.
“After many thousand years had passed, that man saw that the heavenly wheel-treasure had moved from its place. So he went to King Daḷhanemi and said, ‘Please sir, you should know that your heavenly wheel-treasure has moved from its place.’
“So the king summoned the crown prince and said, ‘Dear prince, my heavenly wheel-treasure has moved from its place. I’ve heard that when this happens to a universal king, he does not have long to live. I have enjoyed human pleasures. Now it is time for me to seek heavenly pleasures. Come, dear prince, rule this land surrounded by oceans! I shall shave off my hair and beard, dress in robes, and go forth from the lay life to homelessness becoming a recluse.’
“Monks, after carefully instructing the crown prince in kingship, King Daḷhanemi shaved his head and beard, dressed in robes, and became a recluse. Seven days later the heavenly wheel-treasure vanished.
“Then a certain man approached the new king and said, ‘Please sir, you should know that the heavenly wheel-treasure has vanished.’ At that, the king was unhappy and sad. He went to the royal sage and said, ‘Please sir, you should know that the heavenly wheel-treasure has vanished.’
“When he said this, the royal sage said to him, ‘Don’t be sad at the vanishing of the wheel-treasure. My dear son, the wheel-treasure is not inherited from your father. Now, my dear son, start implementing the noble duties of a universal king. If you do so, it’s possible that—on a full moon day, having bathed, taken eight precepts and gone upstairs in the balcony of the mansion—the heavenly wheel-treasure will appear to you, with a thousand spokes, with a rim and hub, complete in every detail.’
“‘But sir, what are the noble duties of a universal king?’
“‘Well then, my dear son, relying only on good qualities—honouring, respecting, and venerating good qualities, having good qualities as your flag, banner, and authority—provide righteous protection and security for your people in the mansion, provide righteous protection and security for your armies, provide righteous protection and security for your officers all over the earth, provide righteous protection and security for priests, provide righteous protection and security for all the people, provide righteous protection and security for recluses and provide righteous protection and security for animals and birds. Do not let injustice spread in the kingdom. Give money to the poor in the kingdom.
“’My dear son, there are recluses in the kingdom who avoid intoxication and negligence, are settled in patience and gentleness, and who tame and calm themselves. From time to time you should go to them and ask: “Sirs, what is wholesome? What is unwholesome? What is wrong? What is right? What should be practised? What should not be practised? Doing what, leads to my lasting harm and suffering? Doing what, leads to my lasting welfare and happiness?” Having heard them, you should avoid doing what is unwholesome and practise and follow what is wholesome.
“’My dear son, these are the noble duties of a universal king.’
“‘Yes, sir,’ replied the new king to the royal sage. He implemented the noble duties of a universal king.
“While he was implementing them, on a certain full moon day, he bathed, took eight precepts and went upstairs to the balcony of the mansion. At that time the heavenly wheel-treasure appeared to him, with a thousand spokes, with a rim and hub, complete in every detail. Seeing this, the king thought, ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a universal king. Am I then a universal king?’
“Then the king, rising from his seat and arranging his cloth over one shoulder, took a ceremonial vase in his left hand and sprinkled the wheel-treasure with his right hand, saying, ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’
“Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. And any opposing rulers of the eastern quarter came to the universal king and said, ‘Come, great king! Welcome, great king! This is your kingdom, great king, instruct us.’ The universal king said, ‘Do not kill beings. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Do not take intoxicating drugs. You may continue to rule your provinces righteously.’ And so the opposing rulers of the eastern quarter became his obedient followers.
“Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. … Having plunged into the southern ocean and emerged again, it rolled towards the west. …
“Having plunged into the western ocean and emerged again, it rolled towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. And any opposing rulers of the northern quarter came to the universal king and said, ‘Come, great king! Welcome, great king! This is your kingdom, great king, instruct us.’ The universal king said, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Do not take intoxicating drugs. You may continue to rule your provinces righteously.’ And so the rulers of the northern quarter became his obedient followers.
“And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital. There it stood still by the gate to the royal compound at the High Court as if fixed to an axle, illuminating the royal compound.
“And for a second time, and a third, a fourth, a fifth, a sixth, and a seventh time, a universal king was established in exactly the same way. And after many years the seventh universal king became a recluse, handing the kingdom over to the crown prince.
“Seven days later, the heavenly wheel-treasure vanished.
“Then a certain man approached the new king and said, ‘Please sir, you should know that the heavenly wheel-treasure has vanished.’ At that the king was unhappy and sad. But he didn’t go to the royal sage and ask about the noble duties of a universal king. He just governed the country according to his own ideas. Governing this way, the kingdom did not prosper like before, as it had when former kings implemented the noble duties of a universal king.
“Then the ministers and counsellors, the treasury officials, military officers, guardsmen, and advisers gathered and said to the king, ‘Sir, when governed according to your own ideas, the kingdom does not prosper like before, as it did when former kings implemented the noble duties of a universal king. In your kingdom are found ministers and counsellors, treasury officials, military officers, guardsmen, and advisers—both ourselves and others—who remember the noble duties of a universal king. Please, great king, ask us about the noble duties of a universal king. We will explain them to you.’
“So the king asked the assembled ministers and counsellors, treasury officials, military officers, guardsmen, and advisers about the noble duties of a universal king. And they explained the noble duties to him. But after listening to them, he provided righteous protection and security. However, he didn’t give money to the poor in the kingdom. As a result, poverty grew widespread.
“When poverty was widespread, for the first time, a certain person stole from another. People arrested him and presented him to the king, saying, ‘Sir, this person stole from another.’
“The king asked that person, ‘Is it really true, that you stole from another?’
“‘It’s true, sir.’
“‘What was the reason?’
“‘Sir, I can’t survive.’
“So the king gave some money to that person, saying, ‘With this money, keep yourself alive, and provide for your mother and father, wife and children. Work for a living, and give in charity that’s conducive to heaven, ripens in happiness, and leads to heaven.’
“‘Yes, Sir,’ replied that man.
“But then another man stole something from another. They arrested him and presented him to the king, saying, ‘Sir, this person stole from another.’
“The king asked that person, ‘Is it really true, that you stole from another?’
“‘It’s true, sir.’
“‘What was the reason?’
“‘Sir, I can’t survive.’
“So the king gave some money to that person, saying, ‘With this money, keep yourself alive, and provide for your mother and father, wife and children. Work for a living, and give in charity that’s conducive to heaven, ripens in happiness, and leads to heaven.’
“‘Yes, Sir,’ replied that man.
“People heard about this: ‘It seems the king is giving money to anyone who steals from others!’ It occurred to them, ‘Why don’t we steal from others?’ So then another man stole something from another.
“People arrested him and presented him to the king, saying, ‘Sir, this person stole from others.’
“The king asked that person, ‘Is it really true, that you stole from others?’
“‘It’s true, sir.’
“‘What was the reason?’
“‘Sir, I can’t survive.’
“Then the king thought, ‘If I give money to anyone who steals from others, it will only increase the stealing. I’d better make an end of this person, finish him off, and chop off his head.’
“Then he ordered his soldiers, ‘Well then, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and intersection to intersection while beating a drum producing weeping sound. Then take him out the south gate and make an end of him, finish him off, and chop off his head.’
“‘Yes, Sir,’ soldiers replied, and did as he commanded.
“People heard about this: ‘It seems the king is chopping off the heads of anyone who steals from others!’ It occurred to them, ‘We’d better have sharp swords made. Then when we steal from others, we’ll make an end of them, finish them off, and chop off their heads so that there won’t be any witnesses left.’ They had sharp swords made. Then they started to raid the villages, towns, and cities, and started to rob the travellers. They then chopped the heads off anyone they stole from so that there wouldn’t be any witnesses.
“So, monks, from not giving money to the poor, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, using swords became widespread. When using swords was widespread, killing became widespread. Because killing was widespread, their lifespan and beauty declined. Those people lived for 80,000 years, but their children lived for 40,000 years.
“Among the people who lived for 40,000 years, a certain person stole something from another. People arrested him and presented him to the king, saying, ‘Sir, this person stole from another.’
“The king asked that person, ‘Is it really true, that you stole from another?’
“‘No, sir,’ he said, deliberately lying.
“So, monks, from not giving money to the poor, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, using swords became widespread. When using swords was widespread, killing became widespread, killing became widespread, lying became widespread. Because lying was widespread, their lifespan and beauty declined. Those people who lived for 40,000 years had children who lived for 20,000 years.
“Among the people who lived for 20,000 years, a certain person stole something from another. Someone else reported this to the king, ‘Sir, such-and-such person stole from others,’ he said, going behind his back.
“So, monks, from not giving money to the poor, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, using swords became widespread. When using swords was widespread, killing became widespread, killing became widespread, lying became widespread, when lying became widespread, backbiting became widespread. Because backbiting was widespread, their lifespan and beauty declined. Those people who lived for 20,000 years had children who lived for 10,000 years.
“Among the people who lived for 10,000 years, some were more beautiful than others. And the unattractive people, desiring the beautiful ones, committed adultery with others’ wives.
“So, monks, from not giving money to the poor, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, using swords became widespread. When using swords was widespread, killing became widespread, killing became widespread, lying became widespread, when lying became widespread, backbiting became widespread, when backbiting became widespread, sexual misconduct became widespread. Because sexual misconduct was widespread, their lifespan and beauty declined. Those people who lived for 10,000 years had children who lived for 5,000 years.
“Among the people who lived for 5,000 years, two things became widespread: harsh speech and idle chatter. Because these two things were widespread, their lifespan and beauty declined. Those people who lived for 5,000 years had some children who lived for 2,500 years, while others lived for 2,000 years.
“Among the people who lived for 2,500 years, craving for others’ belongings and anger became widespread. Because craving for others’ belongings and anger were widespread, their lifespan and beauty declined. Those people who lived for 2,500 years had children who lived for 1,000 years.
“Among the people who lived for 1,000 years, wrong view became widespread. Because wrong view was widespread, their lifespan and beauty declined. Those people who lived for 1,000 years had children who lived for five hundred years.
“Among the people who lived for five hundred years, three things became widespread: excessive lust, immoral greed, and wrong beliefs. Because these three things were widespread, their lifespan and beauty declined. Those people who lived for five hundred years had some children who lived for two hundred and fifty years, while others lived for two hundred years.
“Among the people who lived for two hundred and fifty years, these things became widespread: not taking care of mother and father, lack of respect for recluses, teachers and the elders in the family.
“And so, monks, from not giving money to the poor, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, using swords became widespread. When using swords was widespread, killing became widespread, killing became widespread, lying became widespread, when lying became widespread, backbiting became widespread, when backbiting became widespread, sexual misconduct became widespread. When sexual misconduct was widespread, harsh speech and idle chatter became widespread, when harsh speech and idle chatter became widespread, craving for others’ belongings and anger was widespread, when craving for others’ belongings and anger became widespread, wrong view was widespread, when wrong view was widespread, excessive lust, immoral greed, and wrong beliefs became widespread, when excessive lust, immoral greed, and wrong beliefs became widespread, not taking care of mother and father, lack of respect for recluses, teachers and the elders in the family was widespread. Because these things were widespread, their lifespan and beauty declined. Those people who lived for two hundred and fifty years had children who lived for a hundred years.
“There will come a time, monks, when these people will have children who will reach the level of adulthood at 10 years. Among the people who live for 10 years, girls will be matured and marriageable at five. The following flavors will disappear: ghee, butter, oil, honey, molasses, and salt. The best kind of food will be the items made of finger millet, just as fine rice with meat is the best kind of food today.
“The ten types of wholesome deeds will totally disappear, and the ten types of unwholesome deeds will be popular. Those people will not even have the word ‘wholesome’, let alone anyone who does what is wholesome’. Monks, anyone who doesn’t take care of mother and father, doesn’t respect recluses and the elders in the family will be honored and praised, just as the opposite is honored and praised today.
“There will be no recognition of the status of mother, aunts, or wives of teachers and wives of respected people. The world will lose the basic boundaries of morality, people will go against the nature’s principles and follow immoral lifestyles of goats and sheep, chickens and pigs, and dogs and jackals.
“They’ll be full of hate towards each other, with strong anger, violent emotions, and thoughts of murder. Even a mother will feel like this for her child, and the child for their mother, father for child, child for father, brother for sister, and sister for brother. They’ll be just like a deer hunter when he sees a deer— hate towards each other, with strong anger, violent emotions, and thoughts of killing.
“Among the people who live for ten years, there will be a dreadful war of weapons lasting seven days. During that time, they will see each other as furious animals. Various weapons will appear in their hands, with which they’ll take each other’s life, shouting, ‘Here’s an animal! Here’s an animal!’
“Monks, then some of those beings will think, ‘Let us not kill anyone! May no one kill us! Why don’t we hide in thick bushes, thick forest, thick trees, inaccessible lands, or rugged mountains and survive on tree roots and fruits?’ So that’s what they will do.
“When those seven days have passed, they will emerge from their hiding places and embrace each other happily. They will console each other saying, ‘How fantastic, friend, you are alive! How fantastic, friend, you are alive!’
“Then, monks, those people will think, ‘It’s because we did evil things that we suffered such an extensive loss of our own people. We’d better do what’s wholesome. What wholesome thing should we do? Why don’t we refrain from killing? Let’s practise not killing and we’ll live by it.’ So that’s what they will do. Because of refraining from killing, their lifespan and beauty will grow. Those people who mature and live for ten years will have children who live for twenty years.
“Then those people will think, ‘Because of practising wholesome qualities, our lifespan and beauty are growing. Why don’t we do even more wholesome things? What wholesome thing should we do? Why don’t we refrain from stealing … sexual misconduct … lying … backbiting … harsh speech … and idle chatter. Why don’t we give up craving for others’ belongings … anger … wrong view … three things: excessive lust, immoral greed, and wrong believes. Why don’t we take care of mother and father, respect recluses and the elders in our families? Let’s practise these wholesome qualities and we’ll live by it.’ So that’s what they will do.
“Because of practising these wholesome things, their lifespan and beauty will grow. Those people who live for twenty years will have children who live for forty years. Those people who live for forty years will have children who live for eighty years, then a hundred and sixty years, three hundred and twenty years, six hundred and forty years, 2,000 years, 4,000 years, 8,000 years, 20,000 years, 40,000 years, and finally 80,000 years. Among the people who live for 80,000 years, girls will be marriageable at five hundred.
“Among the people who live for 80,000 years, there will be just three illnesses: greediness for food, dizziness due hunger, and old age. India will be successful and prosperous. The villages, towns, and capital cities will be no more than a chicken’s flight apart [There will be enormous amount of houses standing very close to each other]. India will be as crowded as Avīci hell, just full of people, like a thicket of bamboo trees. The royal capital will be our Benares, but renamed Ketumati. And it will be successful, prosperous, populous, full of people, with plenty of food. There will be 84,000 cities in India, with the royal capital of Ketumati foremost.
“And in the royal capital of Ketumati, a king named Saṅkha will arise, a universal king, a righteous and disciplined king. His dominion will extend to entire earth, he will achieve stability in the kingdom, and possess the seven treasures. He will have the following seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the counselor treasure and son treasure as the seventh treasure. He will have over a thousand sons who are brave and heroic, defeating the armies of his enemies. After conquering this earth surrounded by sea, he will rule righteously, without violence.
“Monks, among these people, the Blessed One named Metteyya will appear in the world—liberated, a fully enlightened Buddha, accomplished in true knowledge and pure conduct, attainer of Nibbāna, knower of the world, supreme trainer of beings, teacher of gods and humans, the most generous, the most fortunate—just as I have appeared at present. He will realize with his own insight this world—with its gods, Māras and Brahmās, this population with its recluses, gods and humans—and make it known to others, just as I do at present. He will teach the Dhamma that’s excellent in the beginning, excellent in the middle, and excellent in the end, meaningful and well-phrased. And he will reveal a spiritual practice that’s entirely perfect and pure, just as I do at present. He will instruct thousands of monks, just as I instruct many hundreds of monks at present.
“Monks, there is a mansion built by King Mahāpanāda, now sunk in the river Ganges. King Saṅkha will have raised it up from the river and live in it. After living there for some time, he will donate all the wealth to recluses, the homeless and the poor. Then, having shaved his head and beard and dressed in robes, he will become a monk near the Buddha Metteyya. Soon after becoming a monk, living alone, diligent, keen, and resolute, he will attain the supreme goal of the spiritual path in this very life. He will live having achieved with his own insight the goal, Nibbāna for which sons rightly become monks.
“Monks, be your own island, your own refuge, with no other refuge. Let the Dhamma be your island and your refuge, with no other refuge. And how does a monk do this? He meditates observing the true nature of the body—keen, aware, and mindful, rid of desire and grief for the world. He meditates observing the true nature of feelings … mind … Dhamma factors—keen, aware, and mindful, rid of desire and grief for the world. That’s how a monk is his own island, his own refuge, with no other refuge. That’s how he let the Dhamma be his island and his refuge, with no other refuge.
“Monks, you should roam inside your own territory, the domain of your father, the Buddha. Doing so, you will grow in life span, beauty, happiness, wealth, and power.
“And what is long life for a monk? It’s when a monk develops the basis of psychic power that is born of concentration due to desire towards liberation, and due to effort. He develops the basis of psychic power that is born of concentration due to energy towards liberation, and due to effort. He develops the basis of psychic power that is born of concentration due to courage towards liberation, and due to effort. He develops the basis of psychic power that is born of concentration due to investigation towards liberation, and due to effort. Having developed and cultivated these four bases of psychic power he may, if he wishes, live on for the eon or what’s left of the eon. Monks, this is long life for a monk.
“And what is beauty for a monk? It’s when a monk is virtuous, restrained in the monastic code, conducting himself well and practising pleasant demeanour. Seeing danger in the slightest fault, he keeps the precepts he’s observed. This is beauty for a monk.
“And what is happiness for a monk? It’s when a monk, secluded from worldly pleasures, secluded from unwholesome qualities, enters and remains in the first jhāna, which has the rapture and happiness born of seclusion, while placing the mind on the meditation-object and keeping the object connected. As the placing of the mind on the meditation-object and keeping the object connected are stilled, he enters and remains in the second jhāna … third jhāna … fourth jhāna. This is happiness for a monk.
“And what is wealth for a monk? It’s when a monk meditates spreading a heart full of loving kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spreads a heart full of loving kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will. He meditates spreading a heart full of compassion … appreciative joy … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spreads a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is wealth for a monk.
“And what is power for a monk? It’s when a monk realizes the undefiled liberation of the mind and liberation by wisdom in this very life. And he lives having realized it with his own insight due to the abandonment of defilements. This is power for a monk.
“Monks, I do not see a single power so hard to defeat as the power of Māra. Monks, merit is collected due to practising wholesome qualities.”
That is what the Buddha taught. Satisfied, the monks were happy with what the Buddha taught.
SN 7.14 Mahāsāla Sutta
Father
At the city of Sāvatthī…
Then a certain father of the brahmin caste wearing a dirty shabby outfit, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha asked him, “Dear father, why are you wearing a dirty shabby outfit?”
“Master Gotama, I have four sons. At their wives’ order my sons chased me out from my house.”
“Well then, father, memorize these verses that I am going to teach you now and recite them when your sons are all seated in the assembly hall with a large crowd.”
The Buddha:
“I was overjoyed when my sons were born,
and wished for them the very best.
But at their wives’ order they chased me out,
as dogs chase out a pig.
“These nasty sons are mean,
though they called me dear dad.
They’re cruel demons in the shape of sons,
throwing me out as I’ve grown old.
“Like an old, useless horse,
led away from its fodder,
the elderly father of those fools,
begs for food at others’ homes.
“Even my walking stick is better,
than those disobedient sons,
because this stick drives off a wild bull,
and even a wild dog.
“It goes before me in the dark,
on uneven grounds it supports me.
By the wonderful power of this stick,
when I stumble, I stand firm again.”
Having memorized those verses taught by the Buddha, the father recited them when his sons were all seated in the assembly hall with a large crowd.
“I was overjoyed when my sons were born,
and wished for them the very best.
But at their wives’ order they chased me out,
as dogs chase out a pig.
“Like an old, useless horse,
led away from its fodder,
the elderly father of those fools,
begs for food at others’ homes.
“Even my walking stick is better,
than those disobedient sons,
because this stick drives off a wild bull,
and even a wild dog.
“These ungrateful sons are mean,
though they called me dear dad.
They’re cruel demons in the shape of sons,
throwing me out as I’ve grown old.”
Then those sons brought him back home, bathed him, and gave him two new cloths.
Then the father, taking one of the cloths, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, as you know I am from the brahmin caste and according to our tradition we offer gifts to our teachers. Master Gotama is also one of my teachers now. May Master Gotama please accept my gift!”
So the Buddha accepted the cloth out of compassion. Then the father said to the Buddha, “Excellent, Master Gotama! Excellent! Just as if someone turned upright, what was upside down, revealed what was hidden, pointed out the path to whoever was lost, or lit a lamp in the dark so people with good eyes could see what’s there, Master Gotama taught me the Dhamma, which is clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge to the Triple Gem for as long as I live.”
SN 7.19 Mātuposaka Sutta
Supporting his Mother
At the city of Sāvatthī…
One day, a certain person of the brahmin caste who supported his mother went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, I earn money honestly, which I use to support my mother and father. In doing so, do I fulfill my duty properly?”
The Buddha:
“Indeed, doing so you fulfill your duty properly.
Whoever earns money through sincere ways,
and uses them to support his mother and father
makes a lot of merit.
“Some people support their mother and father sincerely
and look after them well.
Those children are praised by the wise people in this very life.
They are also reborn in heaven after death and rejoice even more.”
When the Buddha taught this Dhamma, the person who supports his parents said to the Buddha, “Excellent, Master Gotama! Excellent! Just as if someone turned upright, what was upside down, revealed what was hidden, pointed out the path to whoever was lost, or lit a lamp in the dark so people with good eyes could see what’s there, Master Gotama taught me the Dhamma, which is clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge to the Triple Gem for as long as I live.”
SN 11.11 Deva Sattavatapada Sutta
The Discourse about the Noble Promises of God Sakka
This is how I heard. One time the Blessed One was staying in the province of Sāvatthi, in Jeta’s park, at Anāthapiṇḍika’s Monastery.
There, the Blessed One taught this:
“Monks, in the past, when Sakka, lord of the gods, was a human, he practised the seven noble promises. Since he did that, he achieved the position of Sakka, lord of the gods. What were those seven noble promises?
- As long as I live may I help my parents.
- As long as I live may I respect the family elders.
- As long as I live may I speak gently.
- As long as I live may I not speak divisively.
- As long as I live may I live at home without greediness, removing the stain of stinginess, open-handed, always ready to give, always free to help others, delighting in giving and sharing, and well organized in giving charity.
- As long as I live may I speak the truth.
- As long as I live may I be free from anger, and if anger should arise in me, may I remove it quickly.
“Monks, in the past, when Sakka, lord of the gods, was a human, he practised these noble seven promises. Since he did that, he achieved the position of Sakka, lord of the gods.”
When a person supports his parents, respects the family elders, speaks gentle and pleasing words, does not speak divisive words, removes greediness, speaks truthfully, and controls their anger, the Tāvatiṁsa gods call him a truly superior person.
SN 11.12 Dutiya Deva Sattavatapada Sutta
The Second Discourse about the Noble Promises of God Sakka
One time the Blessed One was staying in the province of Sāvatthi, in Jeta’s park, at Anāthapiṇḍika’s monastery. There the Blessed One said to the monks:
“Monks, in the past when Sakka, lord of the gods, was a human being, he was a youth named Magha; therefore he is called Maghavā.
“Monks, in the past, when Sakka, lord of the gods, was a human being, he gave gifts before others gave theirs on every occasion; therefore he is called Purindada.
“Monks, in the past, when Sakka, lord of the gods, was a human being, he gave gifts in a well organized manner; therefore he was called Sakka.
“Monks, in the past, when Sakka, lord of the gods, was a human being, he gave houses; therefore he is called Vāsava.
“Monks, Sakka, lord of the gods, thinks a thousand matters in a moment; therefore he is called Sahassa-netta, Thousand-eyed.
“Monks, Sakka’s wife is the titan-maiden named Sujā; therefore he is called Sujampati, Sujā’s husband.
“Monks, Sakka, lord of the gods, lives in great luxury, practices supreme power and rules over the Tāvatimsa gods; therefore he is called lord of the gods.
“Monks, in the past, when Sakka, lord of the gods, was a human being, he practiced seven noble promises. Since he did that, he became god Sakka.”
When a person supports his parents, respects the family elders, speaks gentle and pleasing words, doesn’t speak divisive words, removes greediness, speaks truthfully, and controls anger, the Tāvatiṁsa gods call him a truly superior person.
SN 11.13 Mahāli Sattavatapada Sutta
The Discourse about the Noble Promises Given to Mahāli the Licchavi
This is how I heard. One time the Blessed one was staying in the Hall with Peaked Roofs, in the great woods, in the province of Vesāli. Then Mahāli the Licchavi went to the Blessed One, paid homage to the Buddha, sat down to one side and said to the Blessed One:
“Bhante, have you ever seen Sakka, lord of the gods?”
“Yes Mahāli, I have seen Sakka, lord of the gods.”
“Surely Bhante, the one that Bhante has seen must have been one who looked like Sakka. Bhante, Sakka, lord of the gods, is difficult to see.”
“Mahāli, I know god Sakka, and I know qualities that make someone the god Sakka, and I also know by practicing which noble promises one achieves the status of god Sakka.
“Mahāli, in the past, when Sakka, lord of the gods, was a human being, he was a youth named Magha; therefore he is called Maghavā.
“Mahāli, in the past, when Sakka, lord of the gods, was a human being, he gave gifts before others gave theirs on every occasion; therefore he is called Purindada.
“Mahāli, in the past, when Sakka, lord of the gods, was a human being, he gave gifts in a well organized manner; therefore he is called Sakka.
“Mahāli, in the past, when Sakka, lord of the gods, was a human being, he gave houses; therefore he is called Vāsava.
“Mahāli, Sakka, lord of the gods, thinks a thousand matters in a moment; therefore he is called Sahassa-netta, Thousand-eyed.
“Mahāli, Sakka’s wife is the titan-maiden named Sujā; therefore he is called Sujampati, Sujā’s husband.
“Mahāli, Sakka, lord of the gods, lives in great luxury, practices supreme power and rules over the Tāvatiṁsa gods; therefore he is called lord of the gods.
“Mahāli, in the past, when Sakka, lord of the gods, was a human being, he practiced seven noble promises. Since he did that, he achieved the position of lord of the gods, Sakka.”
When a person supports his parents, respects the family elders, speaks gentle and pleasing words, doesn’t speak divisive words, removes greediness, speaks truthfully, and controls anger, the Tāvatiṁsa gods call him a truly superior person.
Itivuttaka 74 Putta Sutta
Sons and Daughters
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, there are these three kinds of sons and daughters in the world. What three? The higher kind, the similar kind, and the lower kind.
Higher Kind of Son or Daughter
Now, what, monks, is the higher kind of son or daughter? Monks, in this instance, a son or daughter’s parents have not gone for refuge to the Buddha, have not gone for refuge to the Dhamma and have not gone for refuge to the Sangha. They do not abstain from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. They are unvirtuous and have bad conduct.
However, their son or daughter has gone for refuge to the Buddha, has gone for refuge to the Dhamma, and has gone for refuge to the Sangha. He or she abstains from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. This, Monks, is the higher kind of son or daughter.
Similar Kind of Son or Daughter
Now, what, monks, is the similar kind of son or daughter? Monks, in this instance, a son or daughter’s parents have gone for refuge to the Buddha, have gone for refuge to the Dhamma, and have gone for refuge to the Sangha. They abstain from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. They are virtuous and have good conduct.
Their son or daughter has also gone for refuge to the Buddha, has gone for refuge to the Dhamma, and has gone for refuge to the Sangha. He or she abstains from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. This, Monks, is the similar kind of son or daughter.
Lower Kind of Son or Daughter
Now, what, monks, is the lower kind of son or daughter? Monks, in this instance, a son or daughter’s parents have gone for refuge to the Buddha, have gone for refuge to the Dhamma, and have gone for refuge to the Sangha. They abstain from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. They are virtuous and have good conduct.
However, their son or daughter has not gone for refuge to the Buddha, has not gone for refuge to the Dhamma, and has not gone for refuge to the Sangha. He or she does not abstain from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. This, Monks, is the lower kind of son or daughter.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
The wise parents hope
for a child of higher kind or similar kind.
Parents do not hope
for a lower kind of child who destroys the family.
But higher kind and similar kind of children
are the blessed children in the world.
They are lay followers of the Buddha.
They possess confidence
in the Buddha, Dhamma, and Sangha.
They are virtuous and generous.
They are always ready to help those in need.
They shine forth in any group of people
like the moon freed from clouds.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
Itv 106 Sabrahmaka Sutta
With Brahma
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, at home, some children treat their mother and father respectfully. Those families are living with Brahma. Monks, at home, some children treat their mother and father respectfully. Those families are living with first gods. Monks, at home, some children treat their mother and father respectfully. Those families are living with first teachers. Monks, at home, some children treat their mother and father respectfully. Those families are living with those worthy of gifts.
Monks, ‘Brahma’ is a synonym for mother and father. ‘The first gods’ is a synonym for mother and father. ‘The first teachers’ is a synonym for mother and father. ‘Those worthy of gifts’ is a synonym for mother and father. Why is that? Because mother and father are very helpful to their children, they take care of them and bring them up and introduce them to this world.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
Mothers and fathers are called ‘Brahma’ and ‘first teachers’. They show their children compassion and are worthy of receiving gifts from them. Therefore, wise children should pay homage to their parents, honour them, and provide them with food, drink, clothing, and bedding. They should anoint and bathe them and wash the dust from their feet.
Performing these services for their parents, wise children are praised in this life and in the next. They rejoice in heaven.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
Vv 7.1 Cittalatā Sutta
Cittalata Mansion
Moggallana Bhante:
The best park among all parks is Cittalata Park, found in the great Tavatimsa Heaven. Dear Deva, your mansion shines in the sky like that Cittalata Park.
Powerful Deva, you have become a leader among devas. The pure radiance of your body and limbs is stainless and shines in all directions.
Tell me, what kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?
That deva, delighted at being questioned by Arahant Moggallana, gladly explained what he had done that resulted in such great happiness.
Deva:
In my previous life, I lived in the human world. I was a very poor, helpless servant. I supported my old mother and father. Virtuous monks were very dear to me and I had confidence in them. I respectfully offered them much almsfood.
Because of this meritorious deed, I have been born as a very beautiful deva and enjoy all the wonderful things that delight my heart.
Great Bhante, that is the meritorious action I did to have such a beautiful body that shines in all directions.
Vv 7.2 Nandana Sutta
Nandana Mansion
Moggallana Bhante:
The best parks among all parks are Nandana and Cittalata Parks, found in the great Tavatimsa Heaven. Dear Deva, your mansion shines in the sky like those two parks.
Powerful Deva, you have become a leader among devas. The pure radiance of your body and limbs is stainless and shines in all directions.
Tell me Deva, what kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?
That deva, delighted at being questioned by Arahant Moggallana, gladly explained what he had done that resulted in such great happiness.
Deva:
In my previous life, I lived in the human world. I was a very poor, helpless servant. I supported my old mother and father. Virtuous monks were very dear to me and I had confidence in them. I respectfully offered them much almsfood.
Because of this meritorious deed, I have been born as a very beautiful deva and enjoy all the wonderful things that delight my heart.
Great Bhante, those were the meritorious actions I did to have such a beautiful body that shines in all directions.
Saṁyutta Nikāya | 7.2.4 | Mahāsālasutta
A well-to-do brahmin
At Sāvatthī.
Then a certain well-to-do brahmin, shabby, wearing a shabby cloak, went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “Brahmin, why are you so shabby, wearing a shabby cloak?”
“Master Gotama, I have four sons. At their wives’ bidding they expelled me from my house.”
“Well then, brahmin, memorize these verses and recite them to your sons when you are all seated in the council hall with a large crowd.
‘I was overjoyed when they were born, and wished for them the very best. But at their wives’ bidding they chased me out, like hounds after hogs.
It turns out they’re wicked, those nasty men, though they called me their dear old Dad. They’re monsters in the shape of sons, throwing me out as I’ve grown old.
Like an old, useless horse led away from its fodder, the elderly father of those kids begs for alms at others’ homes.
Even my staff is better than those disobedient sons, for it wards off a wild bull, and even a wild dog.
It goes before me in the dark; in deep waters it supports me. By the wonderful power of this staff, when I stumble, I stand firm again.’”
Having memorized those verses in the Buddha’s presence, the brahmin recited them to his sons when they were all seated in the council hall with a large crowd. …
Then the brahmin’s sons led him back home, bathed him, and each clothed him with a fine pair of garments. Then the brahmin, taking one pair of garments, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Master Gotama, we brahmins seek a fee for our teacher. May Master Gotama please accept my teacher’s fee!” So the Buddha accepted it out of compassion. Then the well-to-do brahmin said to the Buddha, “Excellent, Master Gotama … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
