The Siṅgāla Sutta - Advice to Siṅgāla
Thus have I heard: At one time, the Blessed One was staying in Rājagaha at the Bamboo Grove, the Squirrel Sanctuary.
Now at that time, Siṅgāla, a householder's son, having risen early in the morning, left Rājagaha with wet clothes and wet hair, and with joined palms, paid homage to the different directions: to the east, the south, the west, the north, the nadir, and the zenith.
Then the Blessed One, having dressed in the morning, took his bowl and robe and entered Rājagaha for alms.
The Blessed One saw Siṅgāla, the householder's son, having risen early in the morning, left Rājagaha with wet clothes and wet hair, and with joined palms, paying homage to the different directions: to the east, the south, the west, the north, the nadir, and the zenith.
Seeing Siṅgāla, the householder's son, he said:
Why are you, householder's son, having risen early in the morning, left Rājagaha with wet clothes and wet hair, and with joined palms, paying homage to the different directions: to the east, the south, the west, the north, the nadir, and the zenith?
Venerable sir, my father, when he was dying, said to me: Dear son, you should worship the directions.
Therefore, venerable sir, respecting, honoring, and holding in high regard my father's words, I rise early in the morning, leave Rājagaha with wet clothes and wet hair, and with joined palms, pay homage to the different directions: to the east, the south, the west, the north, the nadir, and the zenith.
1.
The Six Directions
Householder's son, in the discipline of the noble ones, the six directions should not be worshipped in this way.
How then, venerable sir, should the six directions be worshipped in the discipline of the noble ones?
It would be good if the Blessed One would teach me the Dhamma in such a way that the six directions should be worshipped in the discipline of the noble ones.
Then, householder's son, listen and pay close attention, I will speak.
Yes, venerable sir, Siṅgāla, the householder's son, replied to the Blessed One.
The Blessed One said:
When, householder's son, the noble disciple has abandoned the four defilements of action, does not commit corrupt actions in four ways, does not pursue the six channels for dissipating wealth, he covers the six directions, and by doing so, he conquers both worlds.
He is successful in this world and in the world beyond.
Having broken the body, after death, he is reborn in a good destination, in a heavenly world.
2.
The Four Defilements of Action
What are the four defilements of action that he has abandoned?
Killing living beings, householder's son, is a defilement of action, taking what is not given is a defilement of action, sexual misconduct is a defilement of action, and false speech is a defilement of action.
These are the four defilements of action that he has abandoned.
The Blessed One said this.
Having said this, the Fortunate One, the Teacher, further said:
Killing living beings, taking what is not given,
False speech, and sexual misconduct,
These the wise do not praise.
3.
The Four Ways of Committing Corrupt
What are the four ways of committing corrupt?
One commits corrupt by going along with desire,
by going along with hatred,
by going along with delusion,
and by going along with fear.
When, householder's son, the noble disciple does not go along with desire,
does not go along with hatred,
does not go along with delusion,
does not go along with fear,
he does not commit corrupt in these four ways.
The Blessed One said this.
Having said this, the Fortunate One, the Teacher, further said:
Whoever transgresses the Dhamma by going along with desire, hatred, fear, and delusion,
his fame wanes like the moon in the dark fortnight.
Whoever does not transgress the Dhamma by going along with desire, hatred, fear, and delusion,
his fame waxes like the moon in the bright fortnight.
4.
The Six Channels for Dissipating Wealth
What are the six channels for dissipating wealth that he does not pursue?
Indulgence in intoxicants which cause heedlessness, householder's son, is a channel for dissipating wealth,
wandering in the streets at unseemly hours is a channel for dissipating wealth,
frequenting theatrical shows is a channel for dissipating wealth,
indulgence in gambling which causes heedlessness is a channel for dissipating wealth,
association with bad friends is a channel for dissipating wealth,
and habitual laziness is a channel for dissipating wealth.
5.
The Six Dangers of Intoxicants
There are, householder's son, these six dangers of indulgence in intoxicants which cause heedlessness:
Immediate loss of wealth, increase of quarrels, susceptibility to disease,
earning an corrupt reputation, shameless exposure of one's body,
and weakening of intelligence.
These are the six dangers of indulgence in intoxicants which cause heedlessness.
6.
The Six Dangers of Wandering in the Streets at Unseemly Hours
There are, householder's son, these six dangers of wandering in the streets at unseemly hours:
He himself is unprotected and unguarded,
his wife and children are unprotected and unguarded,
his property is unprotected and unguarded,
he is suspected of corrupt deeds,
he is subject to false rumors,
and he encounters many troubles.
In corrupt places, false speech arises,
and it is accompanied by many painful conditions.
These, young householder, are the six dangers of indulging in untimely revelry.
- The six dangers of frequenting shows
There are these six dangers, young householder, in frequenting shows.
Where there is dancing, singing, music, storytelling,
hand-clapping, and drum-beating.
These, young householder, are the six dangers in frequenting shows.
- The six dangers of gambling
There are these six dangers, young householder, in gambling.
Winning breeds hatred, the loser grieves for lost wealth, loss of wealth is evident, one's word is not trusted in the assembly, one is despised by friends and companions, and one is not sought after for marriage because people say: This man is a gambler and not fit to support a family.
These, young householder, are the six dangers in gambling.
- The six dangers of associating with bad friends
There are these six dangers, young householder, in associating with bad friends.
Those who are gamblers, drunkards, gluttons, cheats, swindlers, and violent men become his friends and companions.
These, young householder, are the six dangers in associating with bad friends.
- The six dangers of laziness
There are these six dangers, young householder, in laziness. He does not work, saying: It is too cold, It is too hot, It is too late, It is too early, I am too hungry, I am too full.
Living in this way, he leaves many duties undone, and new wealth does not accrue to him, while the wealth he has dwindles away.
These, young householder, are the six dangers in laziness.
The Blessed One said this.
Having said this, the Well-Gone One, the Teacher, further said: There is a friend who is a drinking companion,
There is a friend who is a fellow reveler;
But the friend who stands by in times of need,
He is truly a friend.
Sleeping by day, adultery, and frequenting shows, addiction to drink, and bad friends, and stinginess: these six things destroy a man.
The man who is a friend of the wicked,
Who follows corrupt ways,
He is destroyed in both worlds,
In this world and the next.
Dice, women, drink, singing, and dancing,
Sleeping by day, and wandering at night,
Bad friends, and stinginess:
These six things destroy a man.
They play with dice, they drink liquor,
They consort with women dear to others;
They are not respected by the wise,
And they are not respected by the wise.
The man who is a drunkard, poor, and destitute,
Thirsty, drinking, and gone to ruin,
He sinks into debt like water,
And quickly brings his family to ruin.
Not by day-sleeping,
Nor by night-wandering,
Nor by constant intoxication,
Can a householder maintain his household.
Too cold, too hot,
Too late, too early,
Thus, the lazy man leaves things undone,
And wealth passes him by.
But he who does not regard cold or heat
Any more than a blade of grass,
He does his duties as a man,
And does not lose his happiness.
- False friends
These four, young householder, are to be known as false friends. The friend who takes, the friend who speaks but does not act, the friend who flatters, and the friend who is a fellow-spendthrift.
The friend who takes is to be known as a false friend for four reasons.
He takes what is little and expects much, he does his duty out of fear, he serves his own interests, and he associates for his own advantage.
These, young householder, are the four reasons why the friend who takes is to be known as a false friend.
The friend who speaks but does not act is to be known as a false friend for four reasons.
He makes friendly talk about the past, he makes friendly talk about the future, he tries to gain one's favor with empty words, and when something needs to be done in the present, he shows his incapacity.
These, young householder, are the four reasons why the friend who speaks but does not act is to be known as a false friend.
The friend who flatters is to be known as a false friend for four reasons.
He approves of one's bad actions, he disapproves of one's good actions, he praises one in one's presence, and he speaks ill of one in one's absence.
These, young householder, are the four reasons why the friend who flatters is to be known as a false friend.
The friend who is a fellow-spendthrift is to be known as a false friend for four reasons.
He is a companion in indulging in strong drink, he is a companion in wandering in the streets at untimely hours, he is a companion in frequenting shows, and he is a companion in gambling.
These, young householder, are the four reasons why the friend who is a fellow-spendthrift is to be known as a false friend.
The Blessed One said this.
Having said this, the Well-Gone One, the Teacher, further said: The friend who takes, the friend who speaks but does not act, the friend who flatters, and the friend who is a fellow-spendthrift, these four are to be known as false friends.
He who is a friend in adversity,
And he who is a friend in prosperity. These four are not true friends,
Thus the wise know;
They should be avoided from afar,
As one would avoid a dangerous path.
True Friends These four, householder's son, are to be known as true friends. A friend who is helpful is to be known as a true friend, a friend who shares one's happiness and sorrow is to be known as a true friend, a friend who points out what is beneficial is to be known as a true friend, a friend who is compassionate is to be known as a true friend.
A helpful friend is to be known as a true friend by these four things: He protects you when you are heedless, he protects your property when you are heedless, he is a refuge when you are afraid, and when some need arises, he provides you with twice the wealth required.
A friend who shares one's happiness and sorrow is to be known as a true friend by these four things: He reveals his secrets to you, he keeps your secrets, he does not abandon you in misfortune, and he would even sacrifice his life for your sake.
A friend who points out what is beneficial is to be known as a true friend by these four things: He restrains you from doing corrupt, he encourages you to do good, he informs you of what you have not heard, and he shows you the path to heaven.
A compassionate friend is to be known as a true friend by these four things:
He does not rejoice in your misfortune, he rejoices in your prosperity, he restrains others from speaking ill of you, and he praises those who speak well of you.
These four, householder's son, are to be known as true friends.
Thus spoke the Blessed One.
Having said this, the Well-Gone One, the Teacher, further said: A friend who is helpful,
And a friend in happiness and sorrow;
A friend who points out what is beneficial,
And a friend who is compassionate.
These four friends,
Thus the wise know;
They should be cherished with care,
As a mother cherishes her own child;
The wise one endowed with virtue,
Shines like a fire in water.
For one who gathers wealth,
Like a bee gathering nectar;
Wealth accumulates,
Like an anthill growing.
Thus, having gathered wealth,
A householder should divide it into four parts;
One part he should enjoy,
Two parts he should use for his work,
And the fourth he should save,
For times of need.
The Six Directions And how, householder's son, does a noble disciple cover the six directions?
These six directions, householder's son, are to be known.
The eastern direction is to be known as parents, the southern direction as teachers, the western direction as wife and children, the northern direction as friends and companions, the lower direction as servants and workers, and the upper direction as ascetics and brahmins.
A son should serve his parents in the eastern direction by these five things: I will support them who supported me, I will perform their duties, I will keep the family tradition, I will be worthy of my inheritance, and I will offer alms in honor of my departed relatives.
Parents, thus served by their son in these five ways, show their compassion towards him in five ways: They restrain him from corrupt, they encourage him to do good, they train him in a profession, they arrange a suitable marriage for him, and they hand over his inheritance in due time.
Thus, the eastern direction is covered, making it secure and free from fear.
A student should serve his teachers in the southern direction by these five things: By rising to greet them, by attending to them, by being eager to learn, by serving them, and by receiving their teachings with respect.
Teachers, thus served by their student in these five ways, show their compassion towards him in five ways: They train him well, they ensure he grasps what is taught, they thoroughly instruct him in the lore of all professions, they introduce him to his friends and associates, and they provide him with protection in all directions.
Thus, the southern direction is covered, making it secure and free from fear.
A husband should serve his wife in the western direction by these five things: By treating her with respect, by not disrespecting her, by not being unfaithful, by giving her authority, and by providing her with adornments.
A wife, thus served by her husband in these five ways, shows her compassion towards him in five ways:
She performs her duties well, she manages the household and servants efficiently, she is faithful, she protects what he brings, and she is skillful and industrious in all her work.
Indeed, householder's son, in these five ways a wife should be ministered to by her husband as the western direction: by being courteous to her, by not despising her, by being faithful to her, by giving her authority, and by providing her with adornments.
In these five ways, the wife shows compassion to her husband: by being well-organized in her work, by being kind to the servants, by being faithful, by protecting what he brings, and by being skillful and diligent in all tasks.
Thus, the western direction is covered, making it secure and free from fear.
In these five ways, householder's son, a noble son should minister to friends and companions as the northern direction: by generosity, by kind words, by beneficial acts, by impartiality, and by honesty.
In these five ways, friends and companions show compassion to a noble son: by protecting him when he is heedless, by protecting his property when he is heedless, by being a refuge when he is afraid, by not abandoning him in misfortune, and by honoring his family.
Thus, the northern direction is covered, making it secure and free from fear.
In these five ways, householder's son, a master should minister to servants and workers as the lower direction: by assigning them work according to their strength, by providing them with food and wages, by caring for them when they are sick, by sharing special delicacies with them, and by granting them leave at times.
In these five ways, servants and workers show compassion to their master: by rising before him, by going to bed after him, by taking only what is given, by doing their work well, and by upholding his good name and fame.
Thus, the lower direction is covered, making it secure and free from fear.
In these five ways, householder's son, a noble son should minister to ascetics and brahmins as the upper direction: by kind bodily actions, by kind verbal actions, by kind mental actions, by keeping open house to them, and by providing them with material needs.
In these six ways, ascetics and brahmins show compassion to a noble son: by restraining him from corrupt, by encouraging him to do good, by being compassionate towards him with a kind heart, by teaching him what he has not heard, by clarifying what he has heard, and by showing him the path to heaven.
Thus, the upper direction is covered, making it secure and free from fear. The Blessed One said this. Having said this, the Fortunate One, the Teacher, further said: Mother and father are the eastern direction,
Teachers are the southern direction,
Wife and children are the western direction,
Friends and companions are the northern direction.
Servants and workers are the lower direction,
Ascetics and brahmins are the upper direction;
These directions should be honored
By a householder who is competent.
The wise and virtuous person,
Gentle and eloquent,
Humble and not conceited,
Such a one is praised.
Energetic and not lazy,
Unshaken in adversity,
Endowed with intelligence,
Such a one is praised.
A supporter of friends,
Generous and free from stinginess,
A leader, a guide, and a counselor,
Such a one is praised.
Generosity, kind speech,
Beneficial acts, and impartiality
In all things as they arise;
These are the bonds of society,
Like the linchpin of a moving chariot.
Without these bonds,
Neither mother nor father
Would receive respect and honor,
Nor would children.
Since these bonds are seen
By the wise as bringing about respect and honor,
Therefore they attain greatness
And are praised.
When this was said, Sigala the householder's son said to the Blessed One: Excellent, venerable sir, excellent, venerable sir.
Just as one might set upright what was overturned, reveal what was hidden, show the way to one who was lost, or hold a lamp in the dark so that those with eyes could see forms,
in the same way, the Dhamma has been made clear by the Blessed One in many ways.
I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of disciples.
May the Blessed One accept me as a lay follower who has gone for refuge from this day forth for as long as life lasts.
The discourse on Sigala is finished.