Advice to the young householder
Thus have I heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, in the squirrels’ feeding ground. Now at that time the householder’s son Sigālaka rose early and left Rājagaha (Rajgir, India).
- Sigālaka (“little jackal”) only appears in this discourse.
With his clothes and hair wet, he raised his joined palms to revere the various quarters — east, south, west, north, below, and above.
- Śatapatha Brāhmaṇa 5.5.1 recommends offerings to Agni in the east, Indra or Soma in the south, the All-gods in the west, Mitra and Varuṇa in the north, and Bṛhaspati in the middle. The quarters themselves are divine, since one can travel them and never reach the end (Bṛhadāraṇyaka Upaniṣad 4.1.5). In Buddhism, the quarters are said to be inhabited [ruled over] by the respective Four Great Sky Kings as per DN 32.
Then the Buddha put on his robes in the morning and, with bowl and outer cloak, entered Rājagaha for alms. He saw Sigālaka revering the quarters and said to him, “Householder’s son, why are you revering the quarters in this way?”
“Venerable sir, my father on his deathbed said to me: ‘My dear, please revere the quarters.’
- Sigālaka blindly followed this request without considering the real meaning (as urged by Chāndogya Upaniṣad 1.3.11) because his father was a Buddhist and had wanted his son to follow the Buddha, but Sigalaka had no interest in such matters and was only doing this morning ritual because it was a deathbed request.
Honoring, respecting, and venerating my father’s words, I rose early and left Rājagaha and, with my clothes and hair all wet [as a mark of respect in ancient proto-India], raised my joined palms to revere the various quarters — east, south, west, north, below, and above.”
1. The Six Directions
“Householder’s son, that’s not how the six directions should be revered in the training of the noble [the arya or enlightened, awakened] ones.”
- It is unusual to find “six” directions. Normally it is the four quarters, then eight (with intermediate directions), then ten (adding above and below). Praśna Upaniṣad 1.6 lists the six, then the intermediate directions.
“But, venerable sir, how should the six directions be revered in the training of the noble ones? Please teach me this.”
“Well then, householder’s son, listen, apply your mind well, and I will speak.”
“Yes, venerable sir,” replied Sigālaka. The Buddha then said:
“Householder’s son, a noble disciple gives up four corrupt deeds, refrains from bad deeds on four grounds, and avoids six drains on wealth. When one has left these 14 bad things behind, one has protected the six directions.
- The Buddha outlines the contents of the discourse to follow. One is practicing to win in both worlds, to succeed in this world and the next (wherever that may be in any of the 31 Planes of Existence). When one’s body breaks up, after death, one is reborn in a good place, even in one of the many heavenly realms (sagga).
2. Four Corrupt Deeds
What four corrupt deeds has one given up?
- The Buddha’s teaching or Dharma is structured to reinforce memorization. He gives the number of items (twice), so listeners will notice if any are missing: List the items, restate the numbers, then restate the items once more in verse.
(1) Killing living creatures, (2) stealing, (3) sexual misconduct, and (4) false speech: these are corrupt deeds. These are the four corrupt deeds one has given up.”
That is what the Buddha said. Then the Awakened One, the Teacher, went on to say:
“Taking life, taking what is not given,
speaking falsehoods, and sexually
misconducting oneself:
Wise people praise not these things.”
3. Four Grounds
“On what four grounds does one not do bad deeds (unskillful karma)?
- First, we learned what the unskillful deeds were, and now we learn why people do them. One engages in misdeeds prejudiced by favoritism, hostility/cowardice, and stupidity (lobha, dosa, moha or liking, aversion/fear, delusion). When a noble disciple is not prejudiced by favoritism, hostility/cowardice, and stupidity, one does not do bad deeds on these four grounds.”
That is what the Buddha said. Then the Awakened One, the Teacher, went on to say:
“If one acts against the Dharma
out of favoritism, hostility/cowardice, or stupidity,
one’s fame shrinks,
like the moon in the waning half of the month.
If one does not act against the Dharma
out of favoritism, hostility/cowardice, and stupidity,
one’s fame swells,
like the moon in the waxing part of the month.”
4. Six Drains on Wealth
“What six drains on wealth does one avoid?
- “Drains on wealth” is apāyamukha, literally “openings for departure.” This is emphasized here since Sigālaka wants to be a good son and not squander the family fortune for which he is newly responsible.
“Habitually engaging in the following things is a drain on wealth: drinking alcohol; roaming the streets at night; frequenting entertainments; gambling; bad friends; laziness.
5. Six Drawbacks of Drinking
“There are these six drawbacks of habitually drinking alcohol.
- Now each of the six drains on wealth are expanded and explained.
“Immediate loss of wealth, promotion of quarrels, susceptibility to illness, disrepute, indecent exposure, and weakened wisdom as the sixth. These are the six drawbacks of habitually drinking alcohol.
6. Six Drawbacks of Roaming the Streets at Night
“There are these six drawbacks of roaming the streets at night. One, one’s partners, one’s children, and one’s property are all left unguarded. One is suspected of misdeeds (crimes). Untrue rumors spread about one. One is on the receiving end of many things that entail suffering. These are the six drawbacks of roaming the streets at night.
7. Six Drawbacks of Entertainments
“There are these six drawbacks of frequenting entertainments. One is always thinking, ‘Where is there dancing? Where is there singing? Where is there music? Where are there stories? Where is the applause? Where are drums being played?’ These are the six drawbacks of frequenting entertainments.
8. Six Drawbacks of Gambling
“There are these six drawbacks of habitually gambling. Winning breeds enmity. The loser mourns the loss of money. There is immediate loss of wealth (by losing). A gambler’s word carries no weight in public assemblies. Friends and colleagues treat one with contempt. And no one wants to marry a gambler, thinking, ‘This individual is a gambler — unable to support a partner.’ These are the six drawbacks of habitually gambling.
9. Six Drawbacks of Bad Friends
“There are these six drawbacks of bad friends (keeping bad company). One becomes an associate and companion with those who are addicts, carousers, drunkards, frauds, swindlers, and thugs. These are the six drawbacks of bad friends.
10. Six Drawbacks of Laziness
“There are these six drawbacks of habitual laziness. One does not get work done, thinking, ‘It’s too cold! It’s too hot! It’s too late! It’s too early! I’m too hungry! I’m too full!’ By dwelling on so many excuses for not working, one does not make any more money, and the money one already has runs out. These are the six drawbacks of habitual laziness.”
That is what the Buddha said. Then the Awakened One, the Teacher, went on to say:
“Some are just drinking buddies,
Some call you dear, dear friend,
But a true friend is one
Who stands by you through thick and thin.
Sleeping late, sexual misconduct,
Making enemies, doing harm,
Bad friends, and avarice:
these are six grounds for the ruin of a person.
With bad associates, bad companions,
Bad behavior, and bad resort,
One falls to ruin
In this world and the next.
Dice, women, drink, song, and dance,
Sleeping by day and roaming the streets at night,
Bad friends, and avarice:
these six grounds ruin a person.
One plays dice and drinks liquor,
Consorts with women loved by others.
Associating with the worse rather than the better,
One diminishes like the waning moon.
A drunkard, broke, and destitute,
Thirsty, drinking in bars,
Drowning in debt,
One will quickly lose one’s way.
- Kāhiti is third person singular future of karoti.
When one is in the habit of sleeping late,
Seeing night as the time to rise,
And always getting drunk,
One cannot maintain the household life.
‘It’s too cold, too hot,
too late,’ one says.
When the young neglect their work like this,
riches pass them by.
- The subcommentary explains atthā as dhanā (“riches”).
But one who regards heat and cold
as nothing more than a handful of grass —
one does one’s duties well,
and happiness never fails.”
11. Fake Friends
“Householder’s son, recognize these four enemies disguised as friends: the taker, the talker, the flatterer, the spender.
“One can recognize fake friends who are all take on four grounds:
- One’s possessions end up theirs.
- Giving little, they expect much.
- They do their duty out of fear.
- They associate for their own advantage.
“One can recognize fake friends who are all take on these four grounds.
“One can recognize fake friends who are all talk on four grounds. They’re hospitable in the past (speaking of past favors). They’re hospitable in the future (promising future favors). They’re full of meaningless pleasantries. When something needs doing in the present, they point to their own misfortune and inability to do anything to help. One can recognize fake friends who are all talk on these four grounds.
“One can recognize fake friend who are flatterers on four grounds: They support doing bad and doing good. They praise one to one’s face yet put one down behind one’s back. One can recognize fake friends who are flatterers on these four grounds.
“One can recognize fake friends who are spenders (wastrels) on four grounds: They accompany one when drinking, roaming the streets at night, frequenting entertainments, and gambling. One can recognize fake friends who are spenders on these four grounds.”
That is what the Buddha said. Then the Awakened One, the Teacher, went on to say:
“One friend is all take,
another all talk;
one is just a flatterer,
and one is a friend who wastes.
A wise person understands
these four enemies for what they are
and keeps them at a distance,
as one would avoid a risky road.”
12. Good-Hearted Friends
“Householder’s son, recognize these four good-hearted friends: the helper, the friend in good times and bad, the counselor, and the one who is compassionate.
“One can recognize good-hearted friends who are helpers on four grounds: They guard one when one is negligent. They guard one’s property when one is negligent. They keep one safe in times of danger. When something needs doing, they provide one with twice the resources needed. One can recognize good-hearted friends who are helpers on these four grounds.
“One can recognize good-hearted friends who are the same in good times and bad on four grounds: They share their secrets. They keep one’s secrets. They do not abandon one in times of trouble. They would even give their lives for one’s welfare. One can recognize good-hearted friends who are the same in good times and bad on these four grounds.
“One can recognize good-hearted friends who are counselors on four grounds: They keep one from doing bad. They support one in doing good. They teach one what one does not know. They explain the path to rebirth in heavens (sagga). One can recognize good-hearted friends who are counselors on these four grounds.
“One can recognize good-hearted friends who are compassionate on four grounds: They do not delight in one’s misfortune (downfall). They delight in one’s good fortune (success). They keep others from criticizing one. They encourage one’s praise. One can recognize good-hearted friends who are compassionate on these four grounds.”
The Buddha spoke this matter. Then the Awakened One, the Teacher, went on to say:
“A friend who’s a helper,
one the same in both pleasure and pain,
a friend of good counsel,
and one of compassion
A wise person understands
these four friends for what they are
and carefully looks after them,
like a mother nurses her own child.
The wise and virtuous
shine like a burning flame.
They gather riches like bees
roaming around collecting nectar.
And their riches stack up
like a termite mound rising.
Gathering wealth in this way,
a householder has enough for family.
And one holds on to friends
by dividing wealth in four.
One portion one enjoys now,
two parts one invests,
and the fourth one saves
for times of need.”
- The investment is spoken of terms of replenishing inventory for continued success as a merchant.
13. Protecting the Six Directions
“And how, householder’s son, does a noble disciple honor the six directions?
- Having explained the six drains on wealth, the Buddha moves on to the next item in the table of contents.
“These six directions one recognizes: parents as the east, teachers as the south, partner and children as the west, friends and colleagues as the north, servants and workers as beneath, and ascetics and Brahmins as above.
- Why? The directions are symbolic: Parents are the east because that is where the sun begins as one rises. Teachers are the south (dakkhiṇā) because they are owed an offering (dakkhiṇā). Family (spouse and children) is one’s legacy, so they are the west just as the setting sun. Good friends are the north because they keep one upright and on track on the way up. Servants are below (the earth) because they support one and make life possible. And spiritual teachers are the above (the heavens) because they lead one to transcendence.
“A child supports parents as the eastern quarter in five ways, thinking: ‘I will support those who supported me. I will do my duty (dharma) for them. I will maintain the family lineage (customs, reputation). I will take care of the inheritance. When they have passed away, I will make offerings on their behalf.’
“Parents supported by children in these five ways in turn show compassion to them in five ways: They keep them from doing wrong. They support them in doing good. They train them in a profession (livelihood so they can support themselves independently). They connect them with a suitable partner. They provide an inheritance in due time.
“Parents served by their children in these five ways in turn show compassion to them in these five ways. And that is how the eastern quarter is protected, kept safe and free of peril.
“A student supports teachers as the southern quarter in five ways: by rising for them (as a sign of respect), by serving them, by listening well, by looking after them, and by carefully learning their lessons.
“Teachers supported by students in these five ways in turn show compassion to them in five ways: They make sure they are well educated and well drilled in memorization. They clearly explain all the knowledge of the lesson. They introduce them to their associates and colleagues. They provide for their protection in every place.
- “Protection in every place” (disāsu parittāṇaṁ) refers to when students have completed their studies and gone off to travel, teachers do what they can do to ensure their safety in other regions.
“Teachers supported by their students in these five ways show compassion to them in these five ways. And that’s how the southern quarter is protected, kept safe and free of peril.
“A spouse supports a spouse as the western quarter in five ways: by honoring, by not looking down on, by being faithful, by giving authority to, and by presenting with adornments.
- Marriage is, of course, based on mutual care and respect, not on dominance and obedience.
“The other spouse in turn supports a spouse and shows compassion to him in five ways: One is well-organized in work. One manages the domestic help. One is faithful. One preserves the other’s earnings. One is deft and tireless in performing duties. A spouse served by a spouse in these five ways shows compassion in these five ways. And that is how the western quarter is protected, kept safe and free of peril.
“One supports friends and colleagues as the northern quarter in five ways: giving, kindly words, taking care, impartiality, and not using tricky words. Friends and colleagues served in these five ways show compassion in five ways: They guard one when one is negligent. They guard one’s property when one is negligent. They keep one safe in times of danger. They do not abandon one in times of trouble. They honor one’s descendants.
“Friends and colleagues served by one in these five ways show compassion to one in these five ways. And that is how the northern quarter is protected, kept safe and free of peril.
“One supports servants and workers as the lower quarter in five ways: by organizing work according to ability, by paying food and wages, by nursing them when sick, by sharing special treats, and by giving time off work.
“Servants and workers supported by one in these five ways shows compassion in five ways: They get up first and go to bed last. They do not steal. They do their work well. And they promote a good reputation. Servants and workers supported in these five ways show compassion in these five ways. And that is how the lower quarter is protected, kept safe and free of peril.
“One supports wandering ascetics and Brahmins as the upper quarter in five ways: by loving deeds of body, speech, and mind, by not turning them away at the gate, and by providing them with material needs. Wandering ascetics and Brahmins served in these five ways show compassion in six ways: They keep one from doing wrong. They support one in doing good. They think of one with kindly thoughts. They teach one what one does not know. They clarify what one has already learned. They explain the path to the heavens.
“Wandering ascetics and Brahmins supported in these five ways show compassion in these six ways. And that is how the upper quarter is protected, kept safe and free of peril.”
The Buddha spoke this matter. Then the Awakened One, the Teacher, went on to say:
“Parents are the east,
teachers the south,
spouses and children the west,
friends and colleagues the north,
Servants and workers below,
Ascetics and Brahmins above.
By honoring these quarters
a householder does enough to be a householder.
The wise and the virtuous,
the gentle and the well-spoken,
the humble and the kind:
they are the ones who win glory.
The diligent, not lazy,
those not disturbed by troubles,
those consistent in conduct, the intelligent:
they are the ones who win glory.
The inclusive, the makers of friends,
the generous, those rid of stinginess,
those who lead, train, and influence:
They are the ones who win glory.
Giving and kindly words,
taking care here,
and treating equally in worldly conditions,
as befits one in each case;
these ways of being in the world
are like an axle pin upon which the world turns.
If there were no such ways of being,
neither mother nor father
would be respected and honored
for what they do for their children.
But since these winning ways do exist,
the wise regard them well
and so achieve greatness
and are praised.”
When this was said, Sigālaka the householder’s son said to the Buddha: “Excellent, sir, excellent! It is as if one were righting what had been overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes were able to see what is there! Just so the Buddha has made the Dhamma clear in many ways. I go for guidance to the Buddha, to the Dhamma, and to the [Noble] Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for guidance for life.”
Since 1881 the Pali Text Society has promoted the study of Pali texts by publishing editions, translations, and other works related to the study of Pali literature.
