The Chapter with King Muṇḍa
AN 5.41 Getting Rich Ādiyasutta
At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Householder, there are these five reasons to get rich. What five?
Firstly, with his legitimate wealth---earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow---a noble disciple makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy ... He makes his children, partners, bondservants, workers, and staff happy ... This is the first reason to get rich.
Furthermore, with his legitimate wealth he makes his friends and colleagues happy ... This is the second reason to get rich.
Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs. He keeps himself safe. This is the third reason to get rich.
Furthermore, with his legitimate wealth he makes five spirit-offerings: to relatives, guests, ancestors, king, and deities. This is the fourth reason to get rich.
Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins---those who refrain from intoxication and negligence, are settled in patience and sweetness, and who tame, calm, and extinguish themselves---that's conducive to heaven, ripens in happiness, and leads to heaven. This is the fifth reason to get rich.
These are the five reasons to get rich.
Now if the riches a noble disciple gets for these five reasons run out, he thinks: 'So, the riches I have obtained for these reasons are running out.' And so he has no regrets.
But if the riches a noble disciple gets for these five reasons increase, he thinks: 'So, the riches I have obtained for these reasons are increasing.' And so he has no regrets in both cases.
'I've enjoyed my wealth,
>supporting those who depend on me;
I've overcome losses;
I've given uplifting religious donations;
and made the five spirit-offerings.
I have looked after the ethical and
disciplined spiritual practitioners.I've achieved the purpose
for which an astute lay person
wishes to gain wealth.
I don't regret what I've done.'A mortal person who recollects this
stands firm in the teaching of the noble ones.
They're praised in this life by the astute,
and they depart to rejoice in heaven."
AN 5.42 A True Person Sappurisasutta
"Mendicants, a true person is born in a family for the benefit, welfare, and happiness of the people. For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; and ascetics and brahmins.
It's like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. In the same way, a true person is born in a family for the benefit, welfare, and happiness of the people. ...
The gods protect one who is guarded by principle,
who uses their wealth for the welfare of the many.
One who is learned,
>with precepts and observances intact,
and steady in principle, doesn't lose their reputation.Firm in principle, accomplished in ethical conduct,
truthful, conscientious;
like a pendant of Black Plum River gold,
who is worthy to criticize them?
Even the gods praise them,
and by the Divinity, too, they're praised."
AN 5.43 Likable Iṭṭhasutta
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Householder, these five things, which are likable, desirable, and agreeable are hard to get in the world. What five? Long life, beauty, happiness, fame, and heaven. These are the five things, which are likable, desirable, and agreeable, but hard to get in the world.
And I say that these five things are not got by praying or wishing for them. If they were, who would lack them?
A noble disciple who wants to live long ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to long life. For by practicing that way they gain long life as a god or a human being.
A noble disciple who wants to be beautiful ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to beauty. For by practicing that way they gain beauty as a god or a human being.
A noble disciple who wants to be happy ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to happiness. For by practicing that way they gain happiness as a god or a human being.
A noble disciple who wants to be famous ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to fame. For by practicing that way they gain fame as a god or a human being.
A noble disciple who wants to go to heaven ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to heaven. For by practicing that way they gain heaven, they are one who gains the heavens.
For one who desires a continuous flow
of exceptional delights---
long life, beauty, fame and reputation,
heaven, and birth in an eminent family---the astute praise diligence
in making merit.
Being diligent, an astute person
secures both benefits:the benefit in this life,
and in lives to come.
An attentive one, comprehending the meaning,
is called 'astute'."
AN 5.44 Agreeable Manāpadāyīsutta
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out.
Then Ugga went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, I have heard and learned this in the presence of the Buddha: 'The giver of the agreeable gets the agreeable.' My sal flower porridge is agreeable: may the Buddha please accept it from me out of sympathy." So the Buddha accepted it out of sympathy.
"Sir, I have heard and learned this in the presence of the Buddha: 'The giver of the agreeable gets the agreeable.' My pork with jujube is agreeable: may the Buddha please accept it from me out of sympathy." So the Buddha accepted it out of sympathy.
"... My fried vegetable stalks are agreeable: may the Buddha please accept them from me out of sympathy." So the Buddha accepted them out of sympathy.
"... My boiled fine rice with the dark grains picked out, served with many soups and sauces is agreeable: may the Buddha please accept it from me out of sympathy." So the Buddha accepted it out of sympathy.
"... My cloths imported from Kāsi are agreeable: may the Buddha please accept them from me out of sympathy." So the Buddha accepted them out of sympathy.
"... My couch spread with woolen covers---shag-piled or embroidered with flowers---and spread with a fine deer hide, with a canopy above and red pillows at both ends is agreeable. But, sir, I know that this is not proper for the Buddha. However, this plank of sandalwood is worth over a thousand dollars. May the Buddha please accept it from me out of sympathy." So the Buddha accepted it out of sympathy.
And then the Buddha rejoiced with Ugga with these verses of appreciation:
"The giver of the agreeable gets the agreeable,
enthusiastically giving clothing, bedding,
food and drink, and various requisites
to those of sincere conduct.Knowing the perfected ones to be like a field
for what's given, offered and not held back,
a true person gives what's hard to give:
the giver of the agreeable gets the agreeable."
And then the Buddha, having rejoiced with Ugga with these verses of appreciation, got up from his seat and left.
Then after some time Ugga passed away, and was reborn in a host of mind-made gods. At that time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.
Then, late at night, the glorious god Ugga, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him, "Ugga, I trust it is all you wished?"
"Sir, it is indeed just as I wished." Then the Buddha addressed Ugga in verse:
"The giver of the agreeable gets the agreeable,
the giver of the foremost gets the foremost,
the giver of the excellent gets the excellent,
the giver of the best gets the best.A person who gives the foremost,
the excellent, the best:
they're long-lived and famous
wherever they're reborn."
AN 5.45 Overflowing Merit Puññābhisandasutta
"Mendicants, there are these five kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
What five? When a mendicant enters and remains in a limitless immersion of heart while using a robe ... almsfood ... lodging ... bed and chair ... medicines and supplies for the sick, the overflowing of merit for the donor is limitless ...
These are the five kinds of overflowing merit, overflowing goodness. They nurture happiness, and are conducive to heaven, ripening in happiness, and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
When a noble disciple has these five kinds of overflowing merit and goodness, it's not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit ... that leads to happiness. It's simply reckoned as an incalculable, immeasurable, great mass of merit.
It's like trying to grasp how much water is in the ocean. It's not easy to say: 'This is how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.' It's simply reckoned as an incalculable, immeasurable, great mass of water.
In the same way, when a noble disciple has these five kinds of overflowing merit and goodness, it's not easy to grasp how much merit they have: 'This is how much this overflowing merit ... leads to happiness.' It's simply reckoned as an incalculable, immeasurable, great mass of merit.
Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that's home to precious gems.So too, when a person gives food, drink, and clothes;
and they're a giver of beds, seats, and mats---
the streams of merit reach that astute person,
as the rivers bring their waters to the sea."
AN 5.46 Success Sampadāsutta
"Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments."
AN 5.47 Wealth Dhanasutta
"Mendicants, there are these five kinds of wealth. What five? The wealth of faith, ethics, learning, generosity, and wisdom.
And what is the wealth of faith? It's when a noble disciple has faith in the Realized One's awakening: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' This is called the wealth of faith.
And what is the wealth of ethics? It's when a noble disciple doesn't kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. This is called the wealth of ethics.
And what is the wealth of learning? It's when a noble disciple is very learned, remembering and keeping what they've learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that's totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. This is called the wealth of learning.
And what is the wealth of generosity? It's when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity.
And what is the wealth of wisdom? It's when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the wealth of wisdom.
These are the five kinds of wealth.
Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;who has confidence in the Saṅgha,
and correct view:
they're said to be prosperous,
their life is not in vain.So let the wise devote themselves
to faith, ethical behavior,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas."
AN 5.48 Things That Cannot Be Had Alabbhanīyaṭhānasutta
"Mendicants, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. What five? That someone liable to old age should not grow old. That someone liable to sickness should not get sick. ... That someone liable to death should not die. ... That someone liable to ending should not end. ... That someone liable to perishing should not perish. ...
An unlearned ordinary person has someone liable to old age who grows old. But they don't reflect on old age: 'It's not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I'd lose my appetite and my physical appearance would deteriorate. My work wouldn't get done, my enemies would be encouraged, and my friends would be dispirited.' And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow's poisoned arrow, who only mortifies themselves.
Furthermore, an unlearned ordinary person has someone liable to sickness ... death ... ending ... perishing. But they don't reflect on perishing: 'It's not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I'd lose my appetite and my physical appearance would deteriorate. My work wouldn't get done, my enemies would be encouraged, and my friends would be dispirited.' And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow's poisoned arrow, who only mortifies themselves.
A learned noble disciple has someone liable to old age who grows old. So they reflect on old age: 'It's not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I'd lose my appetite and my physical appearance would deteriorate. My work wouldn't get done, my enemies would be encouraged, and my friends would be dispirited.' And so, when someone liable to old age grows old, they don't sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow's poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.
Furthermore, a learned noble disciple has someone liable to sickness ... death ... ending ... perishing. So they reflect on perishing: 'It's not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I'd lose my appetite and my physical appearance would deteriorate. My work wouldn't get done, my enemies would be encouraged, and my friends would be dispirited.' And so, when someone liable to perishing perishes, they don't sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow's poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.
These are the five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.
Sorrowing and lamenting
doesn't do even a little bit of good.
When they know that you're sad,
your enemies are encouraged.When an astute person doesn't waver
>in the face of adversity,
as they're able to evaluate what's beneficial,
their enemies suffer,
seeing that their normal expression doesn't change.Chants, recitations, fine sayings,
charity or traditions:
if by means of any such things you benefit,
then by all means keep doing them.But if you understand that 'this good thing
can't be had by me or by anyone else',
you should accept it without sorrowing, thinking:
'The deed is powerful. What can I do now?'"
AN 5.49 The King of Kosala Kosalasutta
At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.
Then a man went up to the king and whispered in his ear, "Your Majesty, Queen Mallikā has passed away."
When this was said, King Pasenadi was miserable and sad. He sat with his shoulders drooping, downcast, depressed, with nothing to say.
Knowing this, the Buddha said to him, "Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. What five? That someone liable to old age should not grow old. ... Sorrowing and lamenting doesn't do even a little bit of good ... 'The deed is powerful. What can I do now?'"
AN 5.50 With Nārada Nāradasutta
At one time Venerable Nārada was staying near Pāṭaliputta, in the Chicken Monastery.
Now at that time King Muṇḍa's dear and beloved Queen Bhaddā had just passed away. And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he brooded over Queen Bhaddā's corpse.
Then King Muṇḍa addressed Piyaka, the keeper of the treasury,
"So, my good Piyaka, please place Queen Bhaddā's corpse in an iron case filled with oil. Then close it up with another case, so that we can view Queen Bhaddā's body even longer."
"Yes, Your Majesty," replied Piyaka, and he did as the king instructed.
Then it occurred to Piyaka, "King Muṇḍa's dear and beloved Queen Bhaddā has passed away. Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he broods over Queen Bhaddā's corpse. Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow's arrow?"
Then it occurred to Piyaka, "This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: 'He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.' What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada's teaching, the king could give up sorrow's arrow."
Then Piyaka went to the king and said to him, "Sire, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: 'He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.' What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada's teaching, you could give up sorrow's arrow."
"Well then, my good Piyaka, let Nārada know. For how could one such as I presume to visit an ascetic or brahmin in my realm without first letting them know?"
"Yes, Your Majesty," replied Piyaka. He went to Nārada, bowed, sat down to one side, and said to him, "Sir, King Muṇḍa's dear and beloved Queen Bhaddā has passed away. And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done. Day and night he broods over Queen Bhaddā's corpse. Sir, please teach the king so that, when he hears your teaching, he can give up sorrow's arrow."
"Please, Piyaka, let the king come when he likes."
Then Piyaka got up from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying, "Sire, the request for an audience with Venerable Nārada has been granted. Please, Your Majesty, go at your convenience."
"Well then, my good Piyaka, harness the finest chariots."
"Yes, Your Majesty," replied Piyaka. He did so, then told the king:
"Sire, the finest chariots are harnessed. Please, Your Majesty, go at your convenience."
Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him:
"Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. What five? That someone liable to old age should not grow old. ... That someone liable to sickness should not get sick. ... That someone liable to death should not die. ... That someone liable to ending should not end. ... That someone liable to perishing should not perish. ...
An unlearned ordinary person has someone liable to old age who grows old. But they don't reflect on old age: 'It's not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I'd lose my appetite and my physical appearance would deteriorate. My work wouldn't get done, my enemies would be encouraged, and my friends would be dispirited.' And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow's poisoned arrow, who only mortifies themselves.
Furthermore, an unlearned ordinary person has someone liable to sickness ... death ... ending ... perishing. But they don't reflect on perishing: 'It's not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I'd lose my appetite and my physical appearance would deteriorate. My work wouldn't get done, my enemies would be encouraged, and my friends would be dispirited.' And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow's poisoned arrow, who only mortifies themselves.
A learned noble disciple has someone liable to old age who grows old. So they reflect on old age: 'It's not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I'd lose my appetite and my physical appearance would deteriorate. My work wouldn't get done, my enemies would be encouraged, and my friends would be dispirited.' And so, when someone liable to old age grows old, they don't sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow's poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.
Furthermore, a learned noble disciple has someone liable to sickness ... death ... ending ... perishing. So they reflect on perishing: 'It's not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I'd lose my appetite and my physical appearance would deteriorate. My work wouldn't get done, my enemies would be encouraged, and my friends would be dispirited.' And so, when someone liable to perishing perishes, they don't sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow's poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.
These are the five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.
Sorrowing and lamenting
doesn't do even a little bit of good.
When they know that you're sad,
your enemies are encouraged.When an astute person doesn't waver
>in the face of adversity,
as they're able to evaluate what's beneficial,
their enemies suffer,
seeing that their normal expression doesn't change.Chants, recitations, fine sayings,
charity or traditions:
if by means of any such things you benefit,
then by all means keep doing them.But if you understand that 'this good thing
can't be had by me or by anyone else',
you should accept it without sorrowing, thinking:
'The deed is powerful. What can I do now?'"
When he said this, King Muṇḍa said to Venerable Nārada, "Sir, what is the name of this exposition of the teaching?"
"Great king, this exposition of the teaching is called 'Pulling Out Sorrow's Arrow'."
"Indeed, sir, this is the pulling out of sorrow's arrow! Hearing this exposition of the teaching, I've given up sorrow's arrow."
Then King Muṇḍa addressed Piyaka, the keeper of the treasury, "Well then, my good Piyaka, cremate Queen Bhaddā's corpse and build a monument. From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work."