1. The document discusses the Gahatthanam-parikatha section of the Suttasangaha, which contains 33 discourses on the moral life of householders in Buddhism.
2. It provides an annotated summary of the first discourse, the Parabhava Sutta, which lists 24 causes for the decay and corruption of beings. The causes include dislike of virtuous deeds, association with ignoble persons, lack of effort, laziness, and indulgence in various vices.
3. Association with ignoble persons or inclination towards false beliefs can lead one to imitate evil habits and suffer consequences in this life and future lives. Excessive sleep or lack of effort w
1. The document discusses the Gahatthanam-parikatha section of the Suttasangaha, which contains 33 discourses on the moral life of householders in Buddhism.
2. It provides an annotated summary of the first discourse, the Parabhava Sutta, which lists 24 causes for the decay and corruption of beings. The causes include dislike of virtuous deeds, association with ignoble persons, lack of effort, laziness, and indulgence in various vices.
3. Association with ignoble persons or inclination towards false beliefs can lead one to imitate evil habits and suffer consequences in this life and future lives. Excessive sleep or lack of effort w
1. The document discusses the Gahatthanam-parikatha section of the Suttasangaha, which contains 33 discourses on the moral life of householders in Buddhism.
2. It provides an annotated summary of the first discourse, the Parabhava Sutta, which lists 24 causes for the decay and corruption of beings. The causes include dislike of virtuous deeds, association with ignoble persons, lack of effort, laziness, and indulgence in various vices.
3. Association with ignoble persons or inclination towards false beliefs can lead one to imitate evil habits and suffer consequences in this life and future lives. Excessive sleep or lack of effort w
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. .: