Hatthaka Sutta

Tirokudda Sutta

The Spirits Of The Departed

   {1.} They stand outside our dwellings, at our windows, at the corners of our streets; they stand at our doors, revisiting their old homes.

   {2.} When abundant food and drink is set before them, by reason of the past sins of these departed ones, their friends on earth remember them not.

   {3.} Yet do such of their kinsmen as are merciful bestow upon them at due seasons food and drink, pure, sweet and suitable. Let this be done for your departed friends, let them be satisfied.

   {4.} Then, gathering together here, the assembled spirits of our kinsmen rejoice greatly in a plentiful repast.

   {5.} "Long," they say, "may our kinsmen live through whom we have received these things: to us offerings are made and the givers are not without reward."

   {6.} For in the land of the dead there is no husbandry, no keeping of flocks, no commerce as with us, no trafficking for gold: the departed live in that world by what they receive in this. 

   {7.} As water fallen upon a height descends into the valley, so surely do alms bestowed by men benefit the dead.

   {8.} As the brimming rivers fill the ocean, so do alms bestowed by men benefit the dead.

   {9.} Let a man consider thus--"Such a one gave me this gift, such a one wrought me this good deed; they were my kinsmen, my friends, my associates." Then let him give alms to the dead, mindful of past benefits.

   {10.} For weeping and sorrow and all manner of lamentation are of no avail, if their relatives stand thus sorrowing it benefits not the dead.

   {11.} But this charity bestowed by you, well secured in the priesthood, if it long bless the dead, then does it benefit them indeed.

   {12.} And the fulfilment of this duty to relatives to the dead is a great service rendered, to the priests a great strength given, by you no small merit acquired.

 

Nidhikanda Sutta

The Hidden Treasure

   {1.} A man buries a treasure in a deep pit, reasoning thus within himself, "When occasion arises this treasure will be of use to me,--{2.} if I am accused by the king, or plundered by robbers, or for release from debt, or in famine or in misfortune." Such are the reasons for which men conceal what in this world is called treasure.

   {3.} Meanwhile all this treasure, lying day after day concealed in a deep pit, profits him nothing.

   {4.} Either the treasure vanishes from its resting place, or its owner's sense becomes distracted with care, or Nágas remove it,{5.} or malignant spirits convey it away, or his enemies or his kinsmen dig it up in his absence. The treasure is gone when the merit that produced it is exhausted.

   {6.} There is a treasure that man or woman may possess, a treasure laid up in the heart, a treasure of charity, piety, temperance, soberness.

   {7.} It is found in the sacred shrine, in the priestly assembly, in the individual man, in the stranger and sojourner, in the father, the mother, the elder brother.

   {8.} A treasure secure, impregnable, that cannot pass away. When a man leaves the fleeting riches of this world, this he takes with him after death. 

   {9.} A treasure unshared with others, a treasure that no thief can steal. Let the wise man practise virtue: this is a treasure that follows him after death.

   {10.} A treasure that gives every delight to gods and men; for whatsoever they desire with this treasure it may be bought.

   {11.} Bloom, a sweet voice, grace and beauty, power and pomp, all these this treasure can procure.

   {12.} Sovereignty and lordship, the loved bliss of universal empire, yea celestial rule among the gods, all these this treasure can procure.

   {13.} All human prosperity, every pleasure in celestial abodes, the full attainment of Nirvána, all these this treasure can procure.

   {14.} Wisdom, enlightenment, tranquility, in one who lives wisely for the sake of virtuous friends, all these this treasure can procure.

   {15.} Universal science, the eight emancipations of the mind, all the perfections of the disciple of Buddha, supernatural knowledge, supreme buddhaship itself, all these this treasure can procure.

   {16.} Thus this possession of merit is of great and magical effect, therefore are good works praised by the wise and learned.

Kimattha Sutta

What is the Purpose?

Translated from the Pali by Thanissaro Bhikkhu

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then Ven. Ánanda went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "What is the purpose of skillful virtues? What is their reward?"

"Skillful virtues have freedom from remorse as their purpose, Ánanda, and freedom from remorse as their reward."

"And what is the purpose of freedom from remorse? What is its reward?"

"Freedom from remorse has joy as its purpose, joy as its reward."

"And what is the purpose of joy? What is its reward?"

"Joy has rapture as its purpose, rapture as its reward."

"And what is the purpose of rapture? What is its reward?"

"Rapture has serenity as its purpose, serenity as its reward."

"And what is the purpose of serenity? What is its reward?"

"Serenity has pleasure as its purpose, pleasure as its reward."

"And what is the purpose of pleasure? What is its reward?"

"Pleasure has concentration as its purpose, concentration as its reward."

"And what is the purpose of concentration? What is its reward?"

"Concentration has knowledge and vision of things as they actually are as its purpose, knowledge and vision of things as they actually are as its reward."

"And what is the purpose of knowledge and vision of things as they actually are? What is its reward?"

"Knowledge and vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward."

"And what is the purpose of disenchantment? What is its reward?"

"Disenchantment has dispassion as its purpose, dispassion as its reward."

"And what is the purpose of dispassion? What is its reward?"

"Dispassion has knowledge and vision of release as its purpose, knowledge and vision of release as its reward.

"Thus in this way, Ánanda, skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward. Freedom from remorse has joy as its purpose, joy as its reward. Joy has rapture as its purpose, rapture as its reward. Rapture has serenity as its purpose, serenity as its reward. Serenity has pleasure as its purpose, pleasure as its reward. Pleasure has concentration as its purpose, concentration as its reward. Concentration has knowledge and vision of things as they actually are as its purpose, knowledge and vision of things as they actually are as its reward. Knowledge and vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Dispassion has knowledge and vision of release as its purpose, knowledge and vision of release as its reward.

"In this way, Ánanda, skillful virtues lead step-by-step to the consummation of Arahantship."