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 $dhammdessi%
.. love for the ignoble persons $asantapiya%
/. disregard or dislike for the noble ones $santa-apiya%
0. inclination towards false beliefs $asaddhammaruci%
1. indulgence in excessive sleep $niddasili%
2. indulgence in companionship $sabhasili%
3. lack of effort $anutthata%
1
Thera +oggallana The Lexicon, Rhetoric and rosody o! ali Language "#bhidhanappadipika,
Subhodhalankara, $ %uttodaya&' 4angon- 5epartment of 6eligious ,ffairs. 1771. 8002
+inister #aturangabala. The #bhidhanappadipika Tika' 4angon- "uddha &asana #ouncil 9ress. 1720.
.
&n.
1
:. la;iness $alaso%
7. short temper $kodhapannano%
1<. failure to look after ones own parents in spite of the ability to do so
$(innamatapitunupatthana%
11. false speech towards the recipients of offerings $musa)ada)an(apo%
1.. lack of sharing ones good foods with others $sanubho(anam abhun(ana silo%
1/. arrogance in ones high birth $(atithaddho%
10. arrogance in ones wealth $dhanathaddho%
11. arrogance in ones lineage $gotthathaddho%
12. disrespect for ones own kinsmen $atimano%
13. indulgence in skirt-chasing or womani;ing $itthidhutta%
1:. indulgence in drinking $suradhutta%
17. indulgence in gambling $akkhadhutta%
.<. dissatisfaction with ones own spouse and sexual misconduct with courtesans
$)esirati%
.1. adultery $paradaradusaka%
... marriage with a too much younger bride at an old age $atitayobbano kannaya
sam)aso%
./. possession of an undisciplined treasurer $mariya a)erayikabhadagariko% and
.0. extravagant aspirations such as aspiring for too much luxury though not
having much wealth fame or grace aspiring to become a king though not
having wealth fame or grace $appabhago mahatanho, appabhago ra((akamo%.
=ut of these twenty-four causes for destruction of beings the first four are the
causes that lead to the wrong path or the wrong belief in the round of rebirths. ,
person who is addicted to one of these habits will be overwhelmed by ignorance
$a)i((a% and will take delight in unwholesome things. ,s conse>uences of these
unwholesome things he will have to be reborn in the woeful states or in an inferior
state which cannot get to any enlightenment. The following is a discussion of these
conse>uences. ?nless otherwise stated the discussion draws mainly on the
#ommentary of this discourse.
$1% , person who does not take delight in the wholesome things will not
observe good conduct. !nstead he will keep evil conduct. ,s he does not protect the
@aw the @aw will not protect him in return. , person who commits the evil deeds will
.
be respected by people and nor will he be helped by the gods. !t is natural that gods
only help those who are loved by people and that good outcomes result from the help
of gods. Aith wealth alone ones life is not perfect for a doer of evil deeds will be
shunned and despised by his society. "y the Batural =rder of *amma $volitional
actions% the conse>uences of an evil deed will follow its doer along the cycle of
rebirths and await the opportunities to bring about until the effect of the deed or action
is exhausted.
$.% Crom love for the ignoble persons one might step forward to the imitation
of the ignoble persons habits. &ince all these habits are evil deeds one who takes to
these habits will be despised by the society and will have to suffer the conse>uences
of the evil deeds in this life and after.
1
,s stated in the Mangala Sutta ase)anaca
balanam that is not to associate with the foolish is the highest blessing. =n the other
way round association with the ignoble beings is the cause for destruction of the
highest blessing.
.

$/% Ahen one has disregard or dislike for the noble ones then he will not
approach them and he will not have a chance to learn the noble conduct from them. !t
is also opposite to the panditanamca-se)ana-mangala $the highest blessing of
associating with the wise%. Aithout a chance to learn the good conduct one leads to
destruction.
$0% ,s a conse>uence to inclination towards false beliefs one takes to these
false beliefs which are the most unwholesome of the twelve-fold !mmoral Damma.
!ngratitude for example is rooted in false beliefs. ,ll kinds of evil deeds are rooted in
false beliefs. &o inclination towards false beliefs is not good for this life as well as the
travel throughout the round of rebirths.
/

$1% The fifth cause for destruction of beings is indulgence in excessive sleep
$niddasili%.
0
!ndulgence in excessive sleep means spending ones time sleeping alone.
, person who indulges in excessive sleep always delays his work and wastes his time.
"y procrastination he inhibits his own prosperity. 'e lacks knowledge because he
cannot learn. Ahen it comes to health a person who sleeps all the time is slow in
movements due to the feeling of di;;iness and addiction to sitting and lying and he
then invites diseases. Therefore a person who always engages himself in sleeping
1
&n.,.111
.
&n.,.111
/
&n.,.11.
0
&n.,.11.
/
wastes his useful time
1
without any benefit for himself by means of economic
planning ac>uisition of knowledge and development of merits or meditation. !ndeed
excessive sleep is the cause for destruction of ones future development or benefits.
.

$2% The sixth cause for destruction of beings is indulgence in companionship
$sabhasili%. The term sabhasili is derived from sabha and sili the former
meaning companionship company or assembly and the latter indulgence. The
word sabhasili therefore means taking too much to assembly or party or
indulgence in companionship that is going too often to concerts and gambling
places including fun fairs.
/

The bad effects of indulgence in companionship include not being serious in
everything waste of time delay or postpone of important matters missing chances to
get wealth leakage of money gained inclination to bad habits of ignoble men found
at such parties decline of health due to not taking care of it etc.
0
,ccording to the
etymological definition of sabhasili even going to fun fairs enEoying chatting with
companions and having a good time with friends may also be included in such
indulgence in companionship. "ut if they are not meant for wasting time and money
but for social and economic benefits these things should not be regarded to be
indulgence in companionship.
$3% The seventh cause for destruction of beings is lack of effort $anutthana%. !t
is weakness in diligence. The man having the character of weak diligence is slow and
afraid. 'e is often inferior because his thoughts are not good. 'e lacks courage and
lacks a high social status. "ecause people have to rely on work and effort lack of
effort means lack of everything in life. The effortless person cannot do good for his
own not to speak of doing good for others. 'e is always a follower of others. 5ue to
lack of effort one might not only miss the potential chances of gaining wealth but
also incur the loss of wealth gained. Cor these bad conse>uences lack of effort is a
cause for destruction of beings.
1
$:% The sixth cause for destruction of beings is la;iness $alaso%. There are two
kinds of la;iness- born la;iness $(ati-alasa% and cultivated la;iness $pa)atti-alasa%. !n
1
@edi 9andita ? +aung *yi the Suttanta +iti $4angon 'anthawadi-1712%. 11-12
'ereafter to be cited as &uttanta.Bi.$1712%
.
&uttanta.Bi.$1712%. 11-12
/
&ahaFbhas G kvi. See The Dacchayana
0
&uttanta.Bi.$1712%. 13-1:
1
&uttanta.Bi.$1712%..<
0
one ,ataka story
1
a person by the name of 6aEakumbha was born la;y. 'e would
rather die than reduce his la;iness. =n the other hand those who are la;y due to the
side effects of drug addiction and company with la;y friends have cultivated la;iness.
"oth kinds of la;iness are great dangers to prosperity and wealth because la;iness
does not cause a wish for prosperity and wealth. =verwhelmed by la;iness one idles
himself when he should learn or save money. Then as a conse>uence to lack of
education and money a la;y man cannot prosper. Hven when such a person inherits
wealth from his ancestors he cannot protect the inherited wealth. &o la;iness due to
its numerous ills is regarded to be one cause for destruction of beings.
.

$7% The ninth cause for destruction of beings is the state of being short-
tempered $kodhapannano%. !t is the state of being readily angry for no serious
account. !t is natural that angry people often have little loving-kindness. ,s a result
they are hated and despised by their society. They have few real friends. ,nger does
not only burn the environment but also its cultivator. ,n angry person is characteri;ed
by lack of happiness and sweet countenance presence of ugly looks rough manners
in actions and speech and aggressiveness. 'aving these characteristic features anger
is regarded to be one cause for destruction of beings.
/
!n brief anger is not helpful to
the increase of wisdom and wealth but it leads to the state of being deserted by oneIs
friends. The "uddha therefore said that anger is a cause of destruction.
0
$1<% The tenth cause for destruction of beings is oneIs failure to look after his
or her own parents in spite of having the ability to do so $(innamatapitunupatthana%.
9arents are oneIs first teachers in the world. They bring up teach and educate their
children. They pass their savings of their life as inheritance to their children. They
always have love and kindness for their children. Bot looking after these parents
although one has the ability to do so is a cause for his destruction.
1
!t is also a cause
for the destruction of one blessing.
2

,s a result of the destruction of the blessing of looking after oneIs parents one
is despised by people and hated by gods. This in turn prohibits the prosperity and
grace of his life. !t is not improper if one having no ability to look after his parents
pays due respect to and love them sincerely. "ut it cannot be said proper if one does
1
).!.112 ).,./.1.:
.
&uttanta.Bi..1$1712%
/
&uttanta.Bi...-.0
0
&n.,.!.11.
1
&uttanta.Bi..2-.: $1712%
2
&n.,.!.11/
1
not respect his parents and if one offends them though he supports his parents
economically. &uch a child cannot prosper either.
1

&ince the destruction of the blessing of looking after oneIs parents means the
destruction of all the benefits to be gained from doing so this failure to look after
oneIs parents in spite of his ability is regarded to be one cause for the destruction of
beings.
$11% The eleventh cause for the destruction of beings is the use of false speech
towards the recipients of offerings $-o brahmanam samanam )a annam )a pi
onibbakam musa)adena )an(eti%. The recipients of offerings are those who live
depending on the gifts of the donors. These recipients include monks and mendicants.
!n spite of having the ability to share some of oneIs property to them one should not
lie to them that he has nothing to give them $when he has agreed to give them some%.
=r one should not cheat them of their property either. , person who cheats the monks
and mendicants in this way will be despised in this very life by the people who have
heard of his bad news. 'e declines to the state of wanting in grace and blessings.
.
!n
the future existence he will face the destruction of his businesses and ideas. "eing of
no benefit to this life and after the use of false speech towards the recipients of
offerings is regarded to be one cause for the destruction of beings.
/
$1.% The twelfth cause for the destruction of beings is lack of sharing ones
good foods with others $ahuta )itto puriso, sa hi ranno sabho(ana mako bun(ati
saduni%. The example of not sharing oneIs good foods with others can be seen in those
rich people who enEoy their food and wealth selfishly without inviting any other
persons to share their food and wealth. This selfish manner may be caused by
stinginess or ignorance of human duties or lack of regard for friends. The custom of
sharing oneIs food is found to be the characteristic of some animals not to speak of
human beings. The lack of sharing oneIs property according to the customary law of
beings can lead to the loss of oneIs good name and the gain of hatred from others.
0
'e
or she who does not share his or her property will not be given a share in return of
others people. ,s a result the person who does not share his property has few good
friends losing many opportunities to prosper through the society. &o the lack of
1
&uttanta.Bi..7 $1712%
.
&uttanta.Bi./1-// $1712%
/
,.!./7/ $The JaniEEa &utta%
0
&uttanta.Bi./0-/2
2
sharing oneIs property to others such as the Triple *ems and the poor is regarded to be
one cause for the destruction of beings.
1
&uch stinginess in oneIs property also has the disadvantages of being discarded
by the society in this life and going to the hells in the next existence.
.
1. arrogance in ones high birth $(atithaddho%
.. arrogance in ones wealth $dhanathaddho%
/. arrogance in ones lineage $gotthathaddho%
0. disrespect for ones own kinsmen $atimano%
1. indulgence in skirt-chasing or womani;ing $itthidhutta%
2. indulgence in drinking $suradhutta%
3. indulgence in gambling $akkhadhutta%
:. dissatisfaction with ones own spouse and sexual misconduct with courtesans
$)esirati%
7. adultery $paradaradusaka%
1<. marriage with a too much younger bride at an old age $atitayobbano kannaya
sam)aso%
11. possession of an undisciplined treasurer $mariya a)erayikabhadagariko% and
extravagant aspirations such as aspiring for too much luxury though not
having much wealth fame or grace aspiring to become a king though not having
wealth fame or grace $appabhago mahatanho, appabhago ra((akamo%.

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%.
$1% The "uddha is also known as the &ammasambuddha because 'e has fully
reali;ed by 'imself all that should be known. The "uddha is the supreme and the
noblest of all the beings. 'e is the supreme and the noblest because of the following
reasons-
0

1
&uttanta.Bi./0-/2 $1712%
.
&n.,.!.110
/
The ,ggappassada &utta. !tv..10 $The Thabyegan &ayadaws Bissaya Traslation. p.7 $vol.!!%
0
!tv.,..2:
3
- &ince 'e received the 9rophecy from "uddha 5ipankara 'e had fulfilled
the Ten 9erfections and finally attained the Hnlightenment and =mniscience.
This >uality is possessed by none but other "uddhas.
- 'is attributes such as *reat #ompassion are nobler than all the attributes of
other beings.
- 'is attribute of having a body and appearance as the Borm is on the same
rank as that of other "uddhas only.
- The appearance of a "uddha in the world is very rare.
- The "uddha is a very wonderful man.
- 'e is the benefactor of the multitude of people.
- 'e is unrivalled.
"y veneration of the &ammasambuddha who is endowed with the above-
mentioned >ualities one will get such benefits in return as a long life in the human
and celestial realms good looks good company fame happiness and strength in mind
and body.
1
$.% The term /hamma encompasses both the #onditioned and the
?nconditioned. The #onditioned comprises all phenomena of existence including the
Cour 9aths and the Cour Cruitions. The ?nconditioned on the other hand is a name
for Bibbana which is the "eyond of all becoming and conditionality. !n other words
Bibbana cannot be conditioned by such causes as *amma $volitional actions%. =f the
two 5hamma ( the #onditioned and the ?nconditioned ( the ?nconditioned Bibbana
is nobler for the following reasons-
.
- !t is by nature gentle.
- !t is the most peaceful and the noblest.
- !t is full of such attributes as subtlety.
- !n it the intoxication with pride and so on becomes sober or tamed.
"y venerating Bibbana one can make sure the above-mentioned noble
benefits.
$/% The &angha is also of two kinds- sammuti and dakkhineyya. The =rder of
monks who have been ordained through the consent by reading *amma)aca is called
sammuti or ordinary monks. These monks are Eust worldlings. =n the other hand
the dakkhineyya &angha comprises only those monks who have attained any of the
1
!tv.,..2:
.
!tv.,..3.
:
Boble &tages. The Boble &angha is nobler than the ordinary sammuti &angha for the
former possesses the nobler +orality #oncentration Aisdom and @iberation than the
latter.
1

To sum up this discourse suggests that we must venerate the three noblest
things which are the "uddha the 5hamma and the &angha.
5:- The Sa.brah/a0a Sua
*
!n this discourse the "uddha taught the benefits of revering ones parents- the
wise praise one who reveres his parents in the home and by revering ones parents one
goes to the celestial realms.
"rahma the first devas the first teachers and those who are worthy of
gifts are designations for mother and father. The reason is that mother and father do
much for their children. They care for their children. They nourish them. They
introduce them to this world. They educate them. Cor the debt of gratitude we owe to
our parents we should pay them homage and in the home we should honour them
with food and drink and with such services as clothing and bedding anointing and
bathing and washing their feet. Those who perform these services to their parents are
praised by the wise and reEoice in heavens after death.
/
The given discourse reminds us not to repay our debt of gratitude to our
parents. Hven by performing such services our debt of gratitude to our parents cannot
be settled. The debt is best settled by the following-
0
$1% developing faith in the mind of the parents who lack faith
$.% developing generosity in the mind of the parents who lack generosity
$/% developing morality in the mind of the parents who lack morality
$0% developing wisdom in the mind of the parents who lack wisdom
These four methods of repaying the debt of gratitude to parents are in
accordance with the @aw. &o we should not feel satisfied with the worldly means of
repaying the debt of gratitude to parents and should use the above-said methods which
are in accordance with the @aw.
1
!tv.,..3/
.
!tv..2: $Bo variant name for this sutta is found.%
/
!tv..2:
0
,.!.2/
7
5:1 The N!ra2u+a+a! Sua
5
The discourse teaches us that anger leads one to the hells.
Ahen a person is angry Eust before death he is reborn in the hell which is a
woeful state totally free from happiness.
The discourse reminds the lay devotees to keep free from defilements and
unwholesome unconsciousness when they are on their deathbed.
5:5 The Su)au++a! Sua
*
The discourse teaches us that pure mind leads one to the realms of happiness.
Ahen a person has a pure mind Eust before death he is reborn in one of the
realms of happiness. 'e is reborn in one of the celestial realms which are free from
woes and sufferings.
,s with the previous discourse this sutta reminds the lay devotees to keep
mind pure especially when they are on their deathbed.
5:3 The Deva#ava%a Sua
-
The discourse describes that when a celestial being is about to die he is met
with the five prognostic signs of death and so he is solaced by his companion gods.
The celestial beings experience the five prognostic signs of death when they
are about to die. These signs occur seven days $in human terms% before the death of
the gods concerned. These five prognostic signs are $1% withering of flowers worn $.%
de-colouring of clothes worn $/% sweating in the armpits
0
$0% deterioration of
features and $1% lack of enEoyment in the celestial mansion.
The celestial being who feels these five prognostic signs of death is concerned
about his situation of losing his celestial pleasures and becomes wet with sweat
coming out of all the body. Ceeling so extremely hot he wanders here and there.
,lthough some gods can contain themselves from any bodily and verbal anomalies
they feel very concerned and tired. "ut these prognostic signs are felt only by the
powerful gods and not by the inferior gods.
1
The 9adutthacitta !tv..</ $The Birayuppatti &utta. See the +o-hti Bissaya Translation p..1/ $17.3%;
the Thabyegan &ayadaws Bissaya Translation p.12 $vol.!!% $17/<%
.
The 9asannacitta &utta !tv..<0 $The sutta is entitled &ugatuppatti in most of the Bissaya
Translations.%
/
The 9ancapubbanimita &utta. !tv..03; The sutta is called 5evacavana &utta according to the Bissaya
Translations.
0
&weat comes out not only in the armpits but also all over the body. See !tv.,..0/
1<
5:5 The Paha%a Sua
1
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
-4 The Ma.+u%%a.bha2! Sua (he D!"#$ur"e $% he Be" Fa!h")
!n this discourse the "uddha described the three best faiths and the rewards of
these faiths
The A++a/a,a Sua
!n this discourse the "uddha taught the bhikkhus that mindfulness makes sure
both benefits- benefit in this life and benefits in lives to come.
The essence of this discourse is given below.
K+indfulness is the one >uality that if developed and pursued keeps both
benefits in hand- benefit in this life and benefits in lives to come.L
!n this discourse the development of ImindfulnessI means the development of
mindfulness with regard to the wholesome deeds. ,ll the practices that lead to
Bibbana - taking refuge in the Triple *ems protecting of oneself from the
unwholesome deeds in actions speech and thought giving in charity of oneIs property
as one can development of morality development of concentration and development
of wisdom - are the development of ImindfulnessI. =ne who develops mindfulness has
the following advantages in this life- easy prosperity in wealth freedom from threats
of foes easy accomplishment of work freedom from diseases easy access to sciences
and so on.
.

The Paha/a."au((a+a.0a2!0a Sua
-
!n this discourse the "uddha taught the benefits of associating with good men.
The discourse was delivered by the "uddha when the celestial beings known as
Satullapa-kayika commented upon the association with good men in 'is presence.
1
The &ukhapatthana &utta. !tv..01 $!n some Bissaya Translations the title I,ppamadaI can also be
found.%
.
The Thabyegan &ayadawIs Bissaya Translation. vol.!!. p.0/-00
/
!n the #hatthasangayana editions the title of the given discourse reads Sabbhisanta)a which means
,ssociation with *ood +en. &.!.12
11
#onsidering and incorporating all their comments the "uddha delivered this
discourse.
Hach of the six celestial beings passed on to the "uddha each comment
beginning with =ne should associate with good men. Their statements can be
enlisted as follows-
$1% ,ssociation with good men is for well-being not for demerit. The reason is that
the one who associates with good men can emulate their manners and thoughts which
will bring benefit to this life and after.
$.% ,ssociation with good men is for gaining wisdom. ,ssociation with an ignoramus
is never helpful for gaining wisdom.
$/% ,ssociation with good men is for not grieving among the grief-stricken. The
reason is that the one who associates with good men can reali;e the knowledge of
these good men.
$0% ,ssociation with good men is for a pride among ones relatives. The reason is that
the one who associates with good men can be knowledgeable.
$1% ,ssociation with good men is for rebirth in the happy courses of existence. The
reason is that the one who associates with good men can know their practices which
lead to the heavens.
$2% ,ssociation with good men is for staying pleasant for a long time $in the heavens
or in the human realm%. The reason is that the one who associates with good men can
know their practices which are suited to the heavens and the human realm.
The seventh and last deity asked the "uddha whose words were good words.
The "uddha verified the goodness of all the statements and added the following
teaching-
K=ne should associate and become intimate with good men and thereby will
be released from all the sufferings.L
This discourse points out to the lay devotees that one should associate with
good mean and shun bad men.
5:11 The Du!2a."au((a+a.0a2!0a Sua
1
The given discourse describes the different opinions of the four deities about
the act of donation and the "uddhas teaching. The "uddha taught that unrighteous or
1
+acchari &utta. &.!.13
1.
impure gifts however costly they are cannot by any means supersede nor vie with
righteous gifts even the samun(aka gift
1
.
Ahen the "uddha was residing in &avatthi at the )eta *rove +onastery four
celestial beings came to pass on to him their beliefs regarding the act of giving gifts.
The first god said thus-
KThe miserly and the negligent do not give things to charity. =ne desirous of
merit should do the act of giving gifts.L
This god meant that it is miserliness and negligence of meritorious deeds that
hamper the act of donation.
The second celestial being expressed his view of peoples failure to do the act
of giving gifts as follows.
K9eople do not give gifts at the time of hunger and thirst because they fear that
they might experience hunger and thirst again. ,ctually it is due to such a
failure to give gifts that they suffer from hunger and thirst in this life and after.
&o it is necessary to overcome miserliness and to give gifts because it is
helpful for a good standing in the next existences.L
,ccording to him the preventive factor in avoiding the act of donation is the
fear of hunger and thirst or the fear that is overwhelmed with miserliness. =ne who
has overcome miserliness will readily give gifts knowing the benefits of the act.
The third god passed his view on to the "uddha as follows.
KThose are not dead who give away a little share of their property as has been
the long tradition. "ut those who fail to do so are dead.L
'ere by those who are not dead the god meant the act of giving gifts is not
dead $in its effect% even though the performer of the act is dead. 6eversely those who
have stopped giving gifts may be regarded to be dead or dead-like even when they
are still alive.
.
The fourth god said eventually-
KThe ignoble beings cannot vie with the givers who give away the gifts
difficult to abandon and who does the deeds difficult to do. !ndeed the right
Teaching is difficult to observe. Therefore the noble being and the ignoble
being having different courses of action go to different courses of existence.
The noble beings go to the hells whereas the ignoble ones go to the heavens.L
1
The donor gives such a gift from the money that is obtained by selling the left-over crop collected
from the winnowing land. &n.,.!.13
.
%ide the Thabyegan &ayadaws +issaya Translation Jol.!! 1.
1/
Then another deity in the presence of the Blessed One
said:
Venerable sir, whose words are good?
'All these words are good words, yet listen to what I
hae to say!
"e who lies a life of gleaning, according to the Teaching
#o$rishing his wife and giing een a little, does better
than
%a&ing a tho$sand sacri'ces to h$ndred tho$sands!
It does not reach $p, een to a ($arter!
)! Then another deity said th$s in the presence of the Blessed One:
*hy does s$ch a great sacri'ce,
%ade rightf$lly not bear the highest res$lts?
%a&ing a tho$sand sacri'ces, to h$ndred tho$sands!
*hy does it not reach $p, een to a ($arter?
+! The Blessed One replied that deity, saying this stan,a:
A certain one gies $nrighteo$s gifts
By pl$ndering, binding and ca$sing grief
A tho$sand o-erings with tearf$l eyes and p$nish.ent
Are not een a ($arter, co.pared to a righteo$s
o-ering!
5:5 The A,!a.)hara Sua
1

The essence of the given discourse is that one cannot take his saved
possessions to the life after death and that giving gifts is the only means of saving
ones possessions for his wandering in the cycle of rebirths.
The sutta is composed of the stan;as recited by one de)a in the presence of the
"uddha in &avatthi at the )eta *rove +onastery. !n this discourse the de)a compared
the world with a house on fire.
Ahen a house is on fire the property which can be taken out of the burning
house is to the house-owners benefit. The things which remain burnt in the house are
of no benefit to him. @ikewise the world is burning with the fires of ageing and death.
!t is only by means of giving things away to charity that one can salvage his property.
Ahatever is given away in charity for ones enEoyment in the next existences amounts
1
The ,ditta &utta $&.!..:-.7%
10
to possessions that are saved from being consumed by those fires; for gifts carry the
fruit of well-being in the round of rebirths. !n this world even the things that are held
back in ones savings are subEect to damage and loss due to the five kinds of enemy
such as floods fire and $confiscation of% rulers or otherwise the owner himself may
die and depart from his property. !n that case the property is of no benefit to its owner
because the owner does not enEoy it. The wise man knowing this well should enEoy
his possession and give in charity. Then he will not incur blame and go to the
heavenly realms.
Thus the discourse teaches us the right way to use our possession for the
benefit of our Eourney in the cycle of rebirths without clinging to them as misers.
!ndeed we should grasp the chance to make effective use of our property which are
otherwise subEect to the destruction of fires.
5:6 The Ma##hera Sua
1

!n this discourse the "uddha described the destinations after death of the
miserly person and the generous man.
Ahen the "uddha was residing at the )eta *rove +onastery in &avatthi a
deva visited 'im to ask >uestions. The "uddha taught this discourse in reply to the
devas >uestions.
Those who are miserly and those who thwart other peoples acts of charity are
reborn in the hells or as animals. !f perchance they are reborn as human beings they
will be reborn in poor families. They never receive the gifts they hope for from others.
Those who understand the unspoken words of the alms-seekers those who are
free from stinginess and those who venerate the "uddha the 5hamma and the
&angha will enEoy the good benefits that are opposite to the disadvantages of the
miserly people.
The teaching of this discourse that the miserly persons go to the woeful states
to undergo the evils of their wrong deeds while the persons who are free from
stinginess go to the pleasant states to enEoy the benefits of their good deeds reminds
the lay devotees to avoid stinginess.
'ere the five forms of meanness or stinginess
.
are worth noting. They are-
1. a)asa-macchariya M meanness in sharing lodgings
1
The +acchari &utta $&.!./1%
.
,.,.!!!.01-:1 ./7; ,9.,.!.0<1
11
.. kula-macchariya M meanness in sharing the services of a family disciples and
devotees
/. labha-macchariya M meanness in sharing ones gains
0. )anna-macchariya M meanness in sharing ones fame or good looks
1. dhamma-macchariya M meanness in sharing the 5hamma
,s a result of a)asa-macchariya one may be reborn as a -akkha or a eta.
&uc non-human beings have to wander carrying on heads all the rubbish from their
dwellings. ,s a result of kula-macchariya one may die from blood-vomiting or
diarrhea or experiencing the cutting into pieces of intestines at the regretful thought
that his family are wasting his property when he sees his family doing merits of
giving in charity. ,s a result of labha-macchariy one may abuse the public property
or the organi;ational property and may then be reborn as a -akkha or a eta or a boa
constrictor. ,s results of )anna-macchariya or dhamma-macchariya one may be
inclined to receive praises and to speak ill of others and may then be reborn as an
ugly person or a dumb person in every life.
1
The evils of these forms of meanness are also given in the #ommentary. They
are also noteworthy. ,s a result of a)asa-macchariya one may be reborn in the
Lohakumbhi hell. ,s a result of kula-macchariya one receives few or no gifts when
he is reborn. ,s a result of labha-macchariya one may be reborn in the 'ell of
Hxcrement. ,s a result of )anna-macchariya one may be reborn ugly or unpopular.
,s a result of dhamma-macchariya one may be reborn in the 'ell of 'ot Hmbers.
.
To sum up stinginess or meanness carries the above-mentioned results and we
should therefore avoid it.
5:7 The 8!/"u.2ava.9ara Sua
-

The discourse describes the thing that serve one well till old age the thing that
serve one well if it is well-established the thing that can also be called a precious
treasure for man the thing that cannot be stolen by thieves.
,t the )eta *rove +onastery in &avatthi the "uddha described these things
when 'e was asked by one deva.
1
,9.,.!.0<2; +Bid.,.72
.
,9.,.!.0<3; +Bid.,.72
/
The )ara &utta $&.!.//%
12
Ahat serves one well till old age is morality. Ahat serves one well as long as
it is well-established is faith or religious conviction. , precious treasure for man is
wisdom. The thing that cannot be taken away by thieves is the merit of good actions.
The given discourse suggests that morality faith wisdom and good actions
must be observed.
5:14 The 8!/"u.a9ara"a Sua
1

!n this discourse the "uddha described the thing that by not deteriorating
serves one well the thing that if firmly established serves one well the thing that can
also be called a precious treasure for man and the thing that is difficult to be stolen by
thieves.
The account and contents of the discourse are the same as those of the Dimsu-
yava-Eara &utta.
5:-6 The 8!/"u./!a Sua
*
The "uddha described in this discourse the four kinds of friends in relation to
their helpful situations.
The "uddha delivered this discourse in reply to the >uestions posed by one
deva.
, travelling companion is a friend to one who is travelling. The mother is
ones friend at home. , close associate is ones friend when one is in a situation of
urgent need. "ut in the future existences the merit of ones own good actions is his
sole friend.
The discourse suggests that one must rely on these four kinds of friends
according to the demand of their relevant situation.
5:13 The Abbhahaha Sua
-
The given sutta describes the thing that afflicts the world the thing that besets
the world the thing that pierces the world as an arrow and the thing that burns the
world.
,t the )eta *rove +onastery in &avatthi the "uddha delivered the given
discourse to answer the >uestions posed by one celestial being.
1
The ,Earasa &utta $&.!./0%
.
The +itta &utta $&.!./0%
/
The ,ttahata $&.!./3%
13
The world is afflicted by 5eath. ,geing besets the world. #raving is the arrow
that pierces the world. 5esire is constantly burning the world.
The discourse highlights the fact that all the beings are not free from death
ageing craving and desire.
5 The 8!/"u.v!a Sua
1
!n this discourse the "uddha described the thing that is the most precious
property for beings in the world the thing that brings happiness the thing that is the
most delicious of all tastes and the noble way of livelihood.
Ahile the "uddha was residing at the )eta *rove +onastery in &avatthi 'e
taught this discourse to answer the >uestions posed by one deva.
Caith or religious conviction is the most precious property for a person in this
world. Ahat brings happiness is the courses of meritorious conduct which have been
performed well. The most delicious of all tastes is truthfulness in speech or )aci-
sacca. The noble way of livelihood is livelihood in accordance with wisdom.
The discourse encourages us to accumulate conviction meritorious deeds
truthful speech and wisdom because they are the noble property for beings.
5:16 The 8!/"u.9!ra! Sua
*

!n the given sutta the "uddha described the thing that decays the thing that
does not decay the wrong way the danger to the lawful acts the thing that pollutes
the practice of celibacy the thing that is not water but that cleanses and the causes for
instability of ones possessions.
Ahen the "uddha was soEourning in &avatthi at the )eta *rove +onastery 'e
taught this discourse to answer the eight >uestions posed by one deva.
The "uddhas answers to the devas >uestions are as follow-
The corporeality of beings is subEect to decay but lineage is not subEect to
decay. @ust can be called the wrong way. *reed is the danger to the lawful acts.
Aoman pollutes the celibate life. The practice of austerity and that of celibacy have
cleansing power though they are not water. The causes for instability of ones property
are la;iness lack of mindfulness lack of exertion lack of self-control overindulgence
in sleep and torpor.
1
The Jitta &utta $&.!./7% &ee also the ,lavaka &utta $&.!..12%
.
The BaEirati &utta $&.!.0<%
1:
5:17 The Pahe22a Sua
1
The "uddha described in this discourse the thing that wraps up the provisions
for the Eourney the mainstay of wealth the thing that drags humans along the thing
that is difficult to be forsaken in this world and the thing binds the populace of
beings.
Ahile the "uddha was residing at the )eta *rove +onastery in &avatthi 'e
taught this discourse to answer the >uestions posed by one deva.
$1% The thing that binds the provisions for the Eourney is faith. !nstigated by
this faith the faithful person does meritorious deeds such as giving in charity
observing the precepts etc. 'e then enEoys the benefits of these deeds in the future
existences throughout the cycle of rebirths. The meritorious acts of giving in charity
observing the precepts and so on are like the provisions for the Eourney of the round of
rebirths. ,nd faith or religious conviction is the thing that wraps these provisions.
.

$.% #raving is the thing that drags humans along. #raving or desire carries the
beings along so that they cannot be free from the whirlpool of the round of rebirths. !n
this way the beings have to wander in the cycle of rebirths. #raving is therefore said
to be the thing that carries away human beings.
/

$/% The mainstay of wealth is the splendour of dignity $siri%. The splendour of
dignity is comprised of accumulated merit $punna% power $satti% and blessing
$phala%. 9ossessions are believed to come on their own to the owner of these three
graces. &o the splendour of dignity $siri% is said to be the mainstay of wealth.
0
$0% The thing that is difficult to be forsaken in this world is mundane desire.
The same desire that clings to the three worlds is so bound to the beings that they
cannot forsake it easily. +undane desire is therefore said to be difficult to be
forsaken.
1
$1% The thing that binds the populace of beings is also mundane desire. The
rope of craving or desire binds the beings because by means of it they have
attachment to their existence family and wealth. This craving or desire which is also
1
&.!.0.
.
The Thabyegan &ayadaws +e0 +issaya Translation o! the Suttasangaha p.23
/
!bid p.23
0
!bid p.23
1
!bid p.23
17
called iccha $longing desire% binds and exposes the beings to the three realms of
existence. 'ence it is said to be the thing that binds the populace of beings.
1

,ccording to this discourse craving desire and lust have the property of
dragging the beings they are difficult to be forsaken and they have the power of
binding the beings. These three properties of craving is noteworthy. !n sum the given
discourse describes the three kinds of things- faith splendour of dignity and craving.
The discourse suggests that while faith and dignity must be sought the last must be
destroyed.
The Dha//araha Sua
*

!n this discourse the "uddha taught that senses of shame and fear
mindfulness and the right view lead to Bibbana.
=nce the "uddha was soEourning in &avatthi at the )eta *rove +onastery
when one deva came and asked 'im how one could escape from the pleasure *arden
/
of desirable sense-obEects.
The essence of the discourse delivered by the "uddha is that-
K!t is by the vehicle of the @aw that one can go to Bibbana the danger-free
place. The vehicle of the @aw means the eight-fold Boble 9ath. The vehicle
has the wheels of the 6ight Hfforts the protective railings of moral shame and
dread the panelling of mindfulness and the charioteer of the 6ight Jiew. The
possessor of such a vehicle gets to Bibbana.L
The discourse teaches that after fulfilling such constituents as moral shame
and dread headed by the 6ight Jiew one will get to Bibbana. The discourse describes
the simplest way to reali;e Bibbana.
5:*1 The Na0hu%%aabba Sua
1
!n this discourse the "uddha described that one should not despise and
disparage a prince a snake fire and a monk for being young.
The founders of different sects and schools of thought in the "uddhas time
were very famous and full of followings and disciples but they did not admit to
having won the 9erfect Hnlightenment. =n the other hand the "uddha admitted to
1
!bid p.23
.
The ,cchara &utta $&.!./<%
/
The #elestial ,bode or the 'eavens
0
The 5ahara &utta $&.!.2:%
.<
having won the 9erfect Hnlightenment although 'e was much younger than them. !n
relation to this Ding 9asenadi of Dosala asked the "uddha who was residing at the
)eta *rove +onastery in &avatthi. The "uddha delivered this discourse to answer the
king.
There are four things that should not be ignored or treated lightly as being
young- a young prince a snake fire and a monk.
=ne should not despise nor disparage a prince for being young. The young
prince may develop resentment and when he obtains the kingship he may mete out
harsh royal punishment on any account to that person who had treated him so.
=ne should not despise nor disparage a snake for being young. &ome snakes
have a strong and deadly venom although they are young and small. , person who
comes in contact with such snakes may have to die bitten by them.
=ne should not despise nor disparage fire because it is a small thing.
Baturally a spark of fire has the power of becoming all-consuming with furious
flames when it comes into touch with fire-burning substances or rubbish. Cire can
burn the lives and property of humans.
=ne should not despise nor disparage a monk for his being young. &ome
monks are young but endowed with morality. The person who has slighted a monk
will incur the destruction of home and family or the loneliness without having any
offspring or inheritor beside due to the conse>uence of his having slighted the monk.
The discourse gives a lesson that the wise man who clearly sees his own
benefit should behave properly towards these four kinds of things without despising
or disparaging them for being young.
5:** The :ara/ara%a Sua
1
The discourse points out that there is no being who remains free from ageing
and death.
Ahen the "uddha was residing in &avatthi at the )eta *rove +onastery 'e
delivered this discourse to answer the >uestion asked by Ding 9asenadi of Dosala.
,ll the rich kings born of the ruling caste $khattiyamahasala% the rich
"rahmins $brahmanamahasala% and the rich rich householders $gahapatimahasala%
are not free from death. The royal chariot which is wonderfully wrought is indeed
subEect to decay. $)ust the animate things are not free from death so also the
1
&.!.3<
.1
inanimate things are subEect to decay however well they have been made.% "ut The
dhamma taught by the virtuous ones does not decay.
!n this discourse the "uddha emphasi;ed the law of impermanence among
things animate or inanimate- all things are of transient nature except for the teachings
of the virtuous. =ne should contemplate on this law of impermanence and cherish the
teachings of the virtuous in his mind.
5:*- The Aa+!2a Sua
1
The discourse suggests that one who loves himself should not do evil but do
good deeds only.
=nce Ding 9asenadi of Dosala came to the )eta *rove +onastery and one
thought arose in him while he was living in seclusion in a lonely place. 'e passed his
thought with his views on to the "uddha who then added 'is comments. Ding
9asenadi proposed that those people who commit evil deeds bodily verbally or
mentally do not love themselves really while others who commit good deeds bodily
verbally or mentally love themselves really. The "uddha agreed with the king and
summed up in this discourse what they had discussed.
!f one knows that one loves oneself one should not do evil; for a doer of bad
deeds does not easily find happiness. =ne who falls victim to death has to leave his
human existence let alone his property. 'e has to leave everything behind and cannot
take anything with him as his own property. =nly the good or evil deeds that he
committed when he was alive will be his property. They will follow him as
inseparably as a shadow. Therefore one should do good deeds thereby accumulating
merit for the welfare of future existences. =nly good deeds can be relied on by beings
to stand them in good stead in future existences.
!t is found that the discourse puts emphasis on the power of Damma
$volitional actions% suggesting that we should do good deeds only to show that we
love ourselves.
The Pa/a,a Sua
*
The discourse points out that very few people who have immense riches have
steadfast morality and most of the rich are weak in morality.
1
&.!.31
.
The ,ppaka &utta $&.!.3/%
..
,s in the previous discourse the "uddha agreed with Ding 9asenadis
hypothetical thought in this sutta. The essence of the sutta is as follows-
!n this world many people who have precious and immense riches become
intoxicated with pride absolved in negligence and unduly enamoured of sensual
pleasures of five kinds and they act wrongly towards others. These people will have
to undergo the seriously bad conse>uences of their evil deeds in the next existences
after death in this life.
The discourse is about the human nature that human beings tempted by
sensual pleasures are subEect to moral decline. =ne should take care not to be so even
though he is rich in property.
The A++a/a,a Sua
1
!n this discourse the "uddha taught that only constant mindfulness embraces
both benefits ( in this very life and after.
Ahen Ding 9asenadi of Dosala asked the "uddha what single factor embraces
benefits in both present and future existences the latter delivered this discourse to
answer the formers >uestion. The essence of the discourse is given below.
The footprint of the elephant can encompass the footprints of all living beings
with legs and the elephants footprint is declared to be supreme among them in terms
of its great si;e. !n the same way heedfulness is the one >uality that keeps both kinds
of benefits secure ( those in the present life and those in the future life. =ne who
wishes for longevity good health good looks heavenly pleasures good breeding and
enEoyment of progressively higher delights should be mindful. The wise praised
constant mindfulness in the performance of meritorious deeds. &o the man of such a
firm character keeps both benefits secure ( in this very life and after.
The discourse reminds us to live mindfully. !t is sure that if beings keep
mindfulness in life they will enEoy the benefits in both the present and future
existences.
The A+ua0a Sua
*
1
&.!.:3
.
The 5utiya ,puttaka &utta $&.!.7.%
./
The discourse is about one childless rich mans past good and evil deeds (
bodily verbally and mentally ( and about how these deeds alternately incurred their
conse>uences.
,t noon on one day Ding 9asedani of Dosala came to the "uddha to tell him
about one rich man. The rich man had died childless and without any other inheritors
so the king had to confiscate the mans treasures. Ahen alive the stingy rich man had
lived in poverty with no heart to enEoy his property. Then the "uddha recounted the
past stories of the rich man to Ding 9asedani of Dosala.
!n one of his previous lives that rich householder had alms-food offered to
one 9accekabuddha known as Taggarasikkhi. "ut after offering the alms-food he
regretted it. Curthermore he killed the only son of his brother because he wanted his
property. ,s a result of the deed of offering alms-food to the 9accekabuddha he was
reborn in the city of &avatthi as a rich man for seven times. "ut as a result of his
regret based on stinginess he had no heart to enEoy his own property. ,s a result of
his murder of his nephew he underwent agony in the hells for many years. ,s a
further result of this deed he was without child to inherit his property. Ahen the
results of the good had been exhausted and when he had failed to accumulate new
merits he was reborn in the Maharoru)a hell. Aith reference to that rich man the
"uddha taught the given discourse whose essence is given below.
Ahen beings fall victim to death they cannot take their property with them.
They must leave all behind. =nly those actions done by a person either in deed
speech or thought are in fact his own property which he takes with him and whose
effects follow him closely like a shadow. Therefore one should do good deeds
thereby accumulating merit for the welfare of the future existences.
This discourse also reminds us not to do evil deeds bodily verbally or
mentally.
!n this discourse we can find the effects of not only good deeds but also evil
ones. !t therefore suggests that we should avoid evil deeds reali;ing their bad effects
while we should do good deeds whenever the situation arises.
The Ta/$a/a Sua
1
The "uddha taught Ding 9asenadi of Dosala about four types of people found
in this world. The four kinds of people are (
1
The Tamo &utta $,.!./73%
.0
1. Those who being in the darkness are bound for the darkness
.. Those who are in the darkness but are bound for the light
/. Those who are in the light but are bound for the darkness
0. Those who being in the light are bound for the light
$1% ,s a result of past evil deeds some are born of inferior and poor families.
They have to toil for a living. They are ugly. They may be infected with diseases.
They may even be handicapped in organs. !n this life too they do evil deeds bodily
verbally and mentally. ,fter death they are reborn in the hells. &uch people are those
who are in the darkness and are bound for the darkness.
$.% &ome are born of inferior and poor families as a result of evil deeds in their
past life. They are ugly. They may be infected with diseases. They may even be
handicapped in body organs. "ut they do good deeds in this life ( bodily verbally and
mentally. ,fter death they reEoice in the celestial realms. &uch people are those who
are in the darkness but are bound for the light.
$/% ,s a result of past good deeds some are born of noble families such as
those of kings "rahmins or rich householders. They live a rich life. They do not need
to worry about clothing and food. They have good looks. "ut in this life they commit
bodily verbal and mental misdeeds. ,fter death they go to the realms of sufferings.
&uch persons are those who are in the light but are bound for the darkness.
$0% &ome are born of noble families due to the effect of their past good deeds.
They are rich in wealth and appearance. !n this life too they do good deeds in action
speech and mind. They are reborn in the heavens when they die. &uch people are
those who being in the light are bound for the light.
!n this discourse the following facts are noteworthy-
The persons of the first kind have evil volitional actions both in the past life
and this very life. The second kind have good volitional actions in the present life
although they have evil volitional actions in past. The people of the third kind have
good past volitional actions but evil volitional actions in the present life. The last kind
have good volitional actions both in the past and present lives.
The volitional actions or deeds that one has done cannot be changed although
they can be obEects that induce the religious emotion called sanvega. "y
contemplation of these indelible past actions one should accumulate merits of good
deeds that which bring him to the light.
.1
The Pabbau+a/a Sua
1
!n this discourse the "uddha explained the imminent danger of old age and
death by using a parable of mighty mountains.
,t one noon when Ding 9asenadi of Dosala came to the "uddha and told 'im
that he had been much occupied with kingly matters the "uddha delivered this
discourse. The essence of the discussion of old age and death made between the
"uddha and the king is as follows.
=ld age death infliction with diseases and destruction of any kind are
inevitable. )ust as one cannot escape from the danger of mighty mountains $mountain
as large as four directions% rolling on ceaselessly and crushing everything in its way
so also one cannot defend against these four dangers; fighting back with his armies
with the use of military strategies or bribery with the help of his counsellors will all be
useless. @eading the righteous life is the only way to overcome these dangers. &o the
wise person who wants both the benefits of the present life and hereafter should keep
faith in the "uddha the 5hamma and the &angha and should observe the ten-fold
Aholesome #ourse of ,ction. 'e will be praised by the wise and will reEoice in the
heavenly realms.
,ccording to this discourse all the living beings must inevitably face the
danger of old age disease and death as well as worries and concerns. These dangers
being inevitable and invincible it is the best way to develop faith $saddha religious
conviction% and good conduct.
The L$0a%uv!#ara%a Sua
*
!n this discourse the "uddha told 'is bhikkhus that the devas visit the world
on &abbath days to make >ueries about humans.
The purpose of these devas visit is to see if humans are observing good
conduct or not. The ministers of the four Dings of the #atumaraEano realm visit the
earth on the eighth day of the lunar fortnight. Their sons pay visits on the fourteenth
day. =n the fifteenth day the Dings themselves visit the world. They report at the
assembly of the gods what they find in the human world.
1
&.!.1<1
.
,.!.101
.2
The good conduct mentioned in this discourse includes respect for parents
ascetics "rahmins and the elderly relatives as well as observance of precepts and
performance of good deeds.
The Dings of the #atumaraEano realm themselves report the moral situation of
the human world to the assembly of the gods. Ahen many men have done evil the
Tavatimsa gods conclude that the celestial realms will be dry and the realms of
sufferings will be crowded and all the gods feel sorrow for it. Ahen many men have
done good they reEoice by concluding that the Tavatimsa realm will be crowded and
the realms of sufferings will be dry.
The discourse teaches us that those who observe the human conduct are reborn
in the realms of happiness while those who do not go to the realms of sufferings. !t is
a discourse that exhorts the people to observe the human conduct.
The Su+ubba%ha Sua
1
The time when one practises righteousness is always good and auspicious.
=ne should practise righteousness at morn at noon or at eve. !t does not
matter what time he performs good deeds the time is good. The day full of good
deeds is a day of blessings. =n such a day one should give gifts to those who have a
noble practice and such an occasion of giving gifts is good.
*ood deeds done on such a day ( bodily verbally or mentally ( add to
benefits. They bring benefits of wealth and wealthy relatives more capacity for the
welfare of the *ood Teaching improvements health and happiness.
!n this discourse the secular benefits of righteousness or good conduct are
described. &o we should observe good conduct all the time.
The Na0ha"!0ha Sua
*
The "uddha delivered this discourse to 'is bhikkhus to explain the rarity of
becoming human beings using the simile of the pinch of dust taken on the tip of ones
finger-nail.
The essence of the discourse is as follows-
1
,.!..7:-.77
.
The Bakhasikha &utta. &.!.010; See the +o-hti Bissaya Translation. p.//1 $17.3%
The Bakhasikha &utta. The Thabyegan &ayadaws Bissaya Translation. p.1.3 $17/<%
.3
KHven as the pinch of dust taken on the tip of ones finger-nail is many times
smaller than the might earth so also is the number of beings born among
humans by far smaller than those born elsewhere in the woeful states.L
The given discourse makes a suggestion that we should take advantage of the
human existence that we have in hand by mindful living.
.: