TENTATIVE SYNOPSIS FOR RDC PRESENTATION

THE CONCEPT OF GRATITUDE (KATAÑÑU) IN BUDDHISM:

A STUDY

Synopsis submitted to Nalanda University

DOCTOR OF PHILOSOPHY

By:

Pham Thi Kim Trinh

(University ID: 030321028)

Under the Supervision of:

Dr. Kumuda Prasad Acharya

Assistant Professor, School of Buddhist Studies, Philosophy & Comparative Religions

Nalanda University

Rajgir, Nalanda-803116, Bihar, India

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 SYNOPSIS FOR PH.D. REGISTRATION IN NALANDA UNIVERSITY

THE CONCEPT OF GRATITUDE (KATAÑÑU) IN BUDDHISM: A STUDY

By: PHAM THI KIM TRINH

I. INTRODUCTION

All things and humans are born of dependent origination in the Buddhist view,

so nobody and nothing can survive independently without needing support from other

people and elements. In other words, each person in the world always needs different

relations to live and develop together. In human beings' relations, the family

relationship is the most sacred, deepest, closest, and most enduring one. Especially,

according to the Buddha's teachings in Sutta Pitaka, taking care of and respect to

parents are considered the noblest virtue of a filial child leading to harmony and

happiness in a family.

For the relationship between parents and children in a family, parents play the

biggest and most indispensable role in a child’s physical and spiritual development.

They always support all needs of their children with unconditional love, unselfishly as

well as without expecting anything in return. Therefore, repaying parents' kindness is

considered an ethical and good action for everyone in the world. Especially, filial piety

is thus mentioned in both literature and religion in a practical and meaningful way so

that everyone understands the role of a child in a family and recognizes the benefits of

repaying gratitude to one's parents. In early Buddhism, teachings and practical

methods of filial piety to one's parents preached by the Great Master, the Gautama

Buddha are recorded in many important discourses in Sutta Piṭaka.

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 The result of the research reveals practical values from the Buddha’s early

teachings to everyone. Through the study, the researcher wishes to get benefits for

oneself and others. For oneself, this is a good condition to look back, observe and

practice the Buddha’s meaningful talks. Besides, the researcher also hopes people can

understand clearly the kindness of parents and the duties of children to parents

according to Buddha’s teachings, and try to apply these teachings in daily life to

uphold a happy and harmonious life.

II. HYPOTHESIS

A lot of different topics in Sutta Pitaka have related to various aspects

happening in everyone's daily life. Especially, in family life, the Buddha taught not

only how to build up and uphold the proper relations between husbands and wives, but

also gave practical guidance on responsibilities between parents and children each

other. In order words, according to the Buddha’s teachings, harmony in a family is

maintained depending on how individuals treat each other.

In Buddhism, teachings of filial piety are specially given in both the scriptures

and literature of early and developed Buddhism. In the Pali canon, filial piety is

considered one of the important aspects of the early Buddhist ethical teachings.

According to the Buddha's viewpoint, in the world, it is hard to find people who are thankful

for the kindness done by others1, so the Blessed One called those who are grateful and kind to

be people of integrity and civilization.2 Based on the moral value of gratitude and

1 Bhikkhu, Thanissaro, trans, Dullabhā Sutta: Hard to Find, AN 2:118 (USA: Ca, 2017: 511), 29.
“Monks, these two people are hard to find in the world. Which two? The one who is first to do a
kindness, and the one who is grateful for a kindness done and feels obligated to repay it. These
two people are hard to find in the world.”
2 Bhikkhu, Thanissaro, trans, Kataññu Suttas: Gratitude, AN 2:31-32 (USA: Ca, 2017: 511), 17-18

“The Blessed One said, now what is the level of a person of no integrity? A person of no integrity is
ungrateful & unthankful. This ingratitude, this lack of thankfulness, is advocated by rude people. It
is entirely on the level of people of no integrity. A person of integrity is grateful & thankful. This
3
mindfulness, the Great Master emphasizes in particular gratitude to parents. Therefore,

mostly, based on some important sources in the Sutta Pitaka, the search is written to

collect teachings and practice of filial piety taught by the Buddha.

III. LITERATURE REVIEW

The duty and gratitude to parents belong to the content of gratitude to parents in

the book “Gratitude”3. This book is interesting and meaningful work for anyone who

desires to understand the meanings of filial piety in Buddhist early teachings.

Moreover, Ajahn Sumedho also gave essential guidance on how to repay parents’

kindness.

In the book “Parents and Children: Transmitting the Buddhist Heritage Across

Generations”4, Nayaka Thera mentioned the relationship between parents and

children according to the Buddha’s teaching. After giving a further analysis of the

Buddha's teachings about the duties of parents to children, he especially emphasizes on

five basic responsibilities of children to parents given by the Buddha in the Sigālovāda

Sutta. To reinforce his viewpoint of filial piety according to the Buddha's early

teachings, he pointed out, "As a son or daughter in a family, one has to be useful to

one’s parents in whatever way one can... When one grows up to adulthood, one

should be in a position to engage in some useful trade or profession to earn enough to

maintain oneself and also to help one’s aging parents and other deserving people."5

gratitude, this thankfulness, is advocated by civil people. It is entirely on the level of people of
integrity.”
3 Ajahn Sumedho, Gratitude (Amaravati Buddhist Monastery: Amaravati Publications, 1998.), p. 7
4 Nayaka Thera, Parents and children: Transmitting the Buddhist Heritage Across Generations (Sri Lanka:

Buddhist Publication Society, 2014).

5 Nayaka Thera, Parents and children: Transmitting the Buddhist Heritage Across Generations (Sri Lanka:

Buddhist Publication Society, 2014), 22

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 In Guang Xing's article, "Filial Piety in Early Buddhism"6, to protect his idea

and purpose, he collected the early Buddhist texts and gave debates to demonstrate his

view that filial piety plays an important role as one of the fundamental aspects in the

early Buddhist ethical teachings. According to the writer, for early Indian Buddhists,

repaying filial piety to parents contains the following meanings: The first, practicing

filial piety as a way of requiting the debt to one’s parents, the second, practicing filial

piety as a chief ethical good action, and the final, practicing filial piety as Dharma, the

social order. To conclude his study, he confirmed that early Indian Buddhists had

practiced filial piety as an important virtue taught by the master. Therefore, it can be

said that the research presents the Buddha’s views on filial piety in both secular and

spiritual life. Looking further, in Xing's research, he declares that supporting our

parents in their spiritual progress is the best way for us to repay our parents' merits

rather than materials.

Based on the background of previous research related to the study, the

researcher will discuss the meanings of Buddha’s early teachings on filial piety,

children’s duties to parents, and the benefits of the practice of filial piety. Firstly, in

the first chapter, some fundamental discourses of Sutta Pitaka, consisting of Kataññu

Sutta (AN 2:31-32)7, Sabrahmāka Sutta (AN 3:31)8, Dutiyāggi Sutta (AN 7:47)9,

Mangala Sutta (Sn 2:4)10 and Mātuposaka Sutta ( SN 7.19)11 will be mentioned to

clarify the first purpose. All these sermons aim to emphasize the reason why everyone

6 Xing, Guang, “Filial Piety in Early Buddhism”, Journal of Buddhist Ethics, Volume 12 (2005): 82-106, ISSN:
1076-9005, http://jbe.gold.ac.uk/.
7 Bhikkhu, Thanissaro, trans, Kataññu suttas: Gratitude, AN 2:31-32 (USA: Ca, 2017: 511), 17-18
8 Bhikkhu Bodhi, trans, With Brahmā, AN 4.63 (Boston: Wisdom Publications, 2012), 453
9 Bhikkhu Bodhi, trans, Sacrifice, AN 7:47 (Boston: Wisdom Publications, 2012), 1030.
10 Piyadassi Thera, trans, Maṅgala Sutta: Discourse on Blessings, the Book of the Protection, Sn 2.4 (Sri

Lanka: The Buddhist Publication Society, 1999), 29

11
Bhikkhu Bodhi, trans, The Mother Supporter, SN 7.19 (USA: Wisdom Publications, 2000), 277.
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has to show gratitude and respect to one’s parents. For instance, the first sutta,

Kataññu Sutta is the discourse of knowing debts. In this text, the Buddha taught us that

there are two persons who cannot easily be repaid; namely, one's mother and father.

Moreover, in the second part of the study, the Buddha's meaningful messages on how

to be filial to parents in Sigalovada Sutta (DN.31)12, Sabrahmāka Sutta, Kataññu Sutta

and Dhanañjāni Sutta (MN 97) will be continuously given as positive and practical

guidance on children’s responsibilities to parents in a family. In this part, children's

responsibilities to parents will be discussed in both physical and mental aspects. For

example, in Kataññu Sutta, the Buddha advised that out of taking care of and repaying

parents for physical needs, a son or daughter should try to encourage one’s parents to

develop virtues such as generosity, morality, piety, and wisdom. In addition, in the

final chapter, some foundational teachings in Mātuposaka Sutta, Sabrahmāka Sutta,

Dhammika Sutta (Sn 2:14)13, and Dutiyakhata Sutta (AN 4.4)14 relating to the benefits

of filial practice will be mentioned to encourage people on practicing gratitude and

respect to parents. Moreover, harmful effects of children being unfilial to their parents

will be discussed in this study through some important teachings of the Buddha in

Parikuppa Sutta (AN 5:129)15, Kammāvaraṇatā Sutta (AN 6:87)16 and Vasala Sutta

(Sn 1.7)17 to prevent children from being unfilial to their parents. Besides, some

12
Maurice, Walse, trans, Advice to Lay People, DN 31 (Boston: Wisdom Publication, 1995), 467
13
John, D. Ireland, trans, Dhammika Sutta: Dhammika, Sn 2.14, PTS: Sn 376-378, 383-404, accessed March
10th, 2023, https://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.14.irel.html
14
Bhikkhu Sujato, Broken, Numbered Discourses 4.4, accessed March 10th, 2023,
https://suttacentral.net/an4.4/en/sujato?layout=plain&reference=none&notes=asterisk&highlight=false
&script=latin
15
Bhikkhu Bodhi, trans, Parikuppa Sutta: In Agony, AN 5:129 (Boston: Wisdom Publications, 2012),
365
16
Bhikkhu, Thanissaro, trans, Kammāvaraṇatā Sutta: Kamma Obstructions, AN 6:87, (USA: Ca, 2017), 460
17
Piyadassi Thera, trans, Vasala sutta: Discourse on Outcasts, the Book of the protection, Sn 1.7 (Sri Lanka:
The Buddhist Publication Society, 1999), 92
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examples of filial piety in the Jataka tales are employed in this final part as a useful

way to reinforce beliefs for those who are always filial to parents.

IV. OBJECTIVES OF THE THESIS

To approach the Buddha’s early teachings on the meanings of parents’ kindness

and how to repay filial piety to parents, the study focuses on collecting and discussing

some of the special discourses translated into English from Sutta Pitaka. These

fundamental Buddhist ones consist of some well-known suttas in Dīgha, Majjhima,

Saṃyutta, Aṅguttara and Khuddaka (Magala sutta, Dhammapada, Jataka tales)

Nikāyas. Besides these sources, to support the aims of the topic, the researcher also

uses some secondary reliable references including books, articles, research papers, and

websites.

V. METHODOLOGY

Description, analysis, interpretation, and synthesis are the research methods

used to serve the idea and aim of the study. In Chapter 2 and Chapter 3, the descriptive

and analysis methods are mostly employed to collect, summarize and comment on

some of the Buddhist fundamental teachings of filial piety and children’s duties to

parents in a family according to the Buddha’s teachings. In Chapter 4, the methods of

analysis, interpretation, and synthesis are applied to clarify the value of repaying

parents’ kindness.

In the process of surveying previous research related to the study, the researcher

recognizes that very few scholars study the topic of the meanings of filial piety

according to the Buddha’s teachings in Sutta Pitaka. In fact, among the research given

above, when discussing the topic, they just collect some suttas in Nikāyas and discuss

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them without clarifying the benefits of the practice of filial piety in the Buddhist early

teachings. Therefore, firstly the study is written as a useful way to look back and self-

observe the Buddha’s teachings in Sutta Pitaka about filial piety to parents. Moreover,

through the research, the writer wishes to convey the Buddha’s early teachings to

everyone about the meanings of filial piety and the benefits of the practice of repaying

parents’ compassion.

VI. STRUCTURE OF THE THESIS

To approach the original teachings of the Great Master in Sutta Piṭaka on

meanings of filial piety and parents’ gratitude to children, the researcher has written
the study with the topic titled “The concepts of gratitude (Kataññu) in Buddhism: A
study of Sutta Pitaka”.
The study consists of five chapters as follows:
CHAPTER I. INTRODUCTION
CHAPTER II. THE BUDDHA’S MEANINGFUL TEACHINGS ON GRATITUDE
TO PARENTS
2.1.The practice of filial piety as a sacred duty
2.2. The practice of filial piety as a practical method to get blessings
CHAPTER III. THE BUDDHA’S PRACTICAL MESSAGES ON CHILDREN’S
DUTIES TO PARENTS
3.1. A child’s responsibilities to one’s parents in the physical life
3.2. A child’s responsibilities to one’s parents in the spiritual life
CHAPTER IV. THE BENEFITS OF RETURNING GRATITUDE TO PARENTS
4.1. Benefits of repaying gratitude to parents
4.2. Harmful effects of unfilial children on parents
4.3. Filial examples of the Buddha and his disciples
CHAPTER V. CONCLUSION

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 BIBLIOGRAPHY

Primary Sources
Acharya Buddharakkhita trans. The Dhammapada: The Buddha's Path of Wisdom. Sri
Lanka: Buddhist Publication Society. 1985.
Bhikkhu Bodhi, trans. The connected discourses of the Buddha: A Translation of
Saṃyutta Nikāya. USA: Wisdom Publications. 2000
Bhikkhu Ñāṇamoli and Bhikkhu Bodhi, trans, Dhanañjāni sutta: to Dhanañjāni. Sri
Lanka: Kandy, Buddhist publication society. 1995.
Bhikkhu, Thanissaro, trans. A Handful of Leaves, Volume IV: An Anthology from the
Anguttara Nikāya. USA: Ca, 2017.
Bodhi Bhikkhu, trans. The Numerical Discourses of the Buddha: A translation of
Aṅguttara Nikāya. Boston: Wisdom Publications. 2012.
K. Sri, Dhammananda. The Dhammapada (Malaysia: Sasana Abhiwurdhi Wardhana
Society, 1988.
Maurice, Walse, trans. The long discourses of the Buddha: A translation of Dīgha
Nikāya. Boston: Wisdom Publication. 1995.
Thera Piyadassi, trans. Maṅgala Sutta: Discourse on Blessings, the Book of the
Protection. Sri Lanka: The Buddhist Publication Society. 1999.
Secondary sources
Bhikkhu, Mahinda (Anagarika Mahendra), Book of Verses of Elder Bhikkhus: A
Contemporary Translation. USA: Dhamma Publishers, Second Edition. 2022.
Bhikkhu, Mahinda (Anagarika Mahendra). Theragāthāpāḷi – Book of Verses of Elder
Bhikkhus: A Contemporary Translation. USA: Dhamma Publishers, Second Edition.
2022.
Cowell, E. B. (ed.). Chalmers, Robert, W. H. D. Rouse, H. T. Francis, R. A. Neil, E. B.
Cowell, trans. The Jātaka or Stories of the Buddha's Former Births, vol. IV.
Cambridge: Cambridge University Press. 1895–1907.
Dahiya, Poonam Dalal. Ancient and Medieval India. Chennai: McGraw-Hill
Education. 2017.
G. P. Malalasekera, ed. The Dictionary of Pali Proper Names, Vol. 2. London: Pali
Text Society. 1937; repr. New Dehli: Asian Educational Services. 2003.
Merv Fowler. Buddhism: Beliefs and Practices (Sussex Academic Press, 1999), 60–
62, ISBN 978-1-898723-66-0.
Peter, Harvey, An Introduction to Buddhism: Teachings, History, and Practices.
Cambridge University Press. 2012.
Seishi, Karashima. "The Meaning of Yulanpen 盂蘭盆 "Rice Bowl" On Pravāraṇā
Day" (PDF), Annual Report of the International Research Institute for Advance
Buddhology at Soka University for the Academic Year 2012. Tokyo: Soka University.
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Subrahmanyan. B. Jataka in Buddhist Thought and Art. Delhi: Bharatiya Kala
Prakashan. 2009
Sumedho Ajahn.Amaravati Buddhist Monastery: Amaravati Publications, 1998.
Thera Nayaka. Parents and children: Transmitting the Buddhist Heritage Across
Generations. Sri Lanka: Buddhist Publication Society. 2014.
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Websites
Ari Ubeysekara. Four Divine Abodes (brahma viharas) in Theravada Buddhism.
Drarisworld. February 23, 2020. Accessed March 13th, 2022,
https://drarisworld.wordpress.com/2020/02/23/four-divine-abodes-brahma-viharas-in-
theravada-buddhism/.
E. B. Cowell and W. H. D. Rouse, trans. The Jātaka or Stories of the Buddha's Former
Births. Vol. VI. Cambridge: Cambridge University Press. 1907. Accessed April 9,
2023, https://www.sacred-texts.com/bud/j6/j6006.htm.
Keown, Damien. A Dictionary of Buddhism. London: OUP Oxford. 2004. Accessed
March 12th, 2023,
https://www.oxfordreference.com/display/10.1093/acref/9780198605607.001.0001/acr
ef-9780198605607.
Stephen F, Eberhard. The Ghost Festival in Medieval China, New Jersey: Princeton
University Press, 1988 Accessed April 18th, 2023,
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W.H.D., Rouse. trans. The Jataka, Vol. II. Cambridge: Cambridge University Press.
1895. Accessed April 9, 2023, https://sacred-texts.com/bud/j2/j2134.htm.
Xing, Guang. “Filial Piety in Early Buddhism”, Journal of Buddhist Ethics, Volume
12 (2005): 82-106, ISSN: 1076-9005, http://jbe.gold.ac.uk/.
John, D. Ireland, trans. Khuddaka Nikāya: Sutta Nipata, PTS: Sn 376-378, 383-404,
accessed March 10th, 2023,
https://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.14.irel.html.
Bhikkhu Sujato. Numbered Discourses. Accessed March 10th, 2023,
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&highlight=false&script=latin.

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 APPENDIX
Outline of the fundamental Buddhist discourses of filial piety in Sutta Pitaka
No Original Buddhist scriptures in Pali English translation
.

CHAPTER I. THE BUDDHA’S MEANINGFUL TEACHINGS ON GRATITUDE TO PARENTS

1 “Dveme, bhikkhave, puggalā dullabhā “Monks, these two people are hard to find in the
lokasmiṁ. Katame dve? Yo ca world. Which two? The one who is first to do a
pubbakārī, yo ca kataññū katavedī. Ime kindness, and the one who is grateful for a
kho, bhikkhave, dve puggalā dullabhā kindness done and feels obligated to repay it.
lokasmin”ti.” These two people are hard to find in the world.”
Bhikkhu, Thanissaro, trans, Dullabhā Sutta: Hard
to Find, AN 2:118 (USA: Ca, 2017: 511), 29
2 “Katamā ca, bhikkhave, “The Blessed One said, now what is the level of a
asappurisabhūmi? Asappuriso, person of no integrity? A person of no integrity is
bhikkhave, akataññū hoti akatavedī. ungrateful & unthankful. This ingratitude, this
Asabbhi hetaṁ, bhikkhave, upaññātaṁ lack of thankfulness, is advocated by rude people.
yadidaṁ akataññutā akataveditā. It is entirely on the level of people of no integrity. A
Kevalā esā, bhikkhave, person of integrity is grateful & thankful. This
asappurisabhūmi yadidaṁ akataññutā gratitude, this thankfulness, is advocated by civil
akataveditā.” people. It is entirely on the level of people of
integrity.”
Bhikkhu, Thanissaro, trans, Kataññu Suttas:
Gratitude, AN 2:31-32 (USA: Ca, 2017: 511), 17-
18
3 “Dīgharattaṃ vo, bhikkhave, “For a long time, bhikkhus, you have experienced
pitumaraṇaṃ the death of a mother; …. the death of a father ...
paccanubhūtaṃ…pe…bhātumaraṇaṃ the death of a brother ... the death of a sister ... the
paccanubhūtaṃ…bhaginimaraṇaṃ death of a son ... the death of a daughter ... the loss
paccanubhūtaṃ…puttamaraṇaṃ of relatives ... the loss of wealth ... loss through
paccanubhūtaṃ…dhītumaraṇaṃ illness; as you have experienced this, weeping and
paccanubhūtaṃ…ñātibyasanaṃ wailing because of being united with the
paccanubhūtaṃ…bhogabyasanaṃ disagreeable and separated from the agreeable,
paccanubhūtaṃ. Dīgharattaṃ vo, the stream of tears that you have shed is more
bhikkhave, rogabyasanaṃ than the water in the four great oceans. For
paccanubhūtaṃ, tesaṃ vo what reason? Because, Bhikkhus, this saṃsāra is
rogabyasanaṃ pac­ca­nubhon­tā­naṃ without discoverable beginning …. It is enough
amanā­pa­sam­payogā to experience revulsion towards all formations,
manāpa­vippa­yogā kandantānaṃ enough to become dispassionate towards them,
rodantānaṃ assu passannaṃ enough to be liberated from them.”
paggharitaṃ, na tveva catūsu Bhikkhu, Bodhi, trans, Anamatagga Saṃyutta:
mahāsamuddesu udakaṃ. Tears, SN.15.3 (USA: Wisdom Publications,
Taṁ kissa hetu? Anamataggoyaṁ, 2000), 653
bhikkhave, saṁsāro …pe… yāvañcidaṁ,
bhikkhave, alameva sabbasaṅkhāresu
nibbindituṁ, alaṁ virajjituṁ, alaṁ
vimuccitun”ti.”
4 “Etadeva, bhikkhave, bahutaraṃ yaṃ vo “The mother's milk that you have drunk as you
11
 iminā dīghena addhunā sandhāvataṃ roamed and wandered through this long course-
saṃsarataṃ mātuthaññaṃ pītaṃ, na this alone is more than the water in the four
tveva catūsu mahāsamuddesu udakaṃ. great oceans. For what reason? Because,
Taṃ kissa hetu? Anamataggoyaṃ, bhikkhus, this saṃsāra is without discoverable
bhikkhave, saṃsāro … pe … alaṃ beginning... It is enough to be liberated from
vimuccitun”ti." them.”
Bhikkhu, Bodhi, trans, Mother's Milk, SN. 15.4
(USA: Wisdom Publications, 2000), 653

5 Sukha matteyya loke “In this world, good it is to serve one's mother,
atho petteyyata sukha good it is to serve one's father, good it is to serve
sukha samannata loke the monks, and good it is to serve holy men”
atho brahmannata sukha Buddharakkhita, Acharya, Dhp, V. 332 (Sri Lanka:
Buddhist Publication Society, 1985), 73.
6 “Dvinnāhaṁ, bhikkhave, na “I tell you, monks, two people are not easy to
suppatikāraṁ vadāmi. Katamesaṁ repay. Which two? Your mother and father …
dvinnaṁ? Mātu ca pitu ca…Taṁ kissa Why is that? Mother and father do much for their
hetu? Bahukārā, bhikkhave, mātāpitaro children. They care for them, they nourish them,
puttānaṁ āpādakā posakā imassa and they introduce them to this world.”
lokassa dassetāro.” Bhikkhu, Thanissaro, trans, Kataññu Sutta:
Discourse on Knowing the Debts, AN 2:31-32
(USA: Ca, 2017: 511), 17.

7 “Pañcahi kho, gahapatiputta, ṭhānehi “And, there are five ways in which the parents,
puttena puratthimā disā mātāpitaro so ministered to by their son as the eastern
paccupaṭṭhātabbā - bhato ne bharissāmi, direction, will reciprocate: they will restrain him
kiccaṁ nesaṁ karissāmi, kulavaṁsaṁ from evil, support him in doing good, teach him
ṭhapessāmi, dāyajjaṁ paṭipajjāmi, atha some skill, find him a suitable wife and, in due
vā pana petānaṁ kālaṅkatānaṁ time, hand over his inheritance to him. In this way,
dakkhiṇaṁ anuppadassāmīti.” the eastern direction is covered making it at peace
and free from fear.”
Maurice, Walse, trans, Sigālaka Sutta: Advice to
Lay People, DN 31, (Boston: Wisdom Publication,
1995), 467

8 “Brahmāti, bhikkhave, mātāpitūnaṁ “Brahma, bhikkhus, is a designation for mother

etaṁ adhivacanaṁ. and father. First teachers are a designation for
Pubbācariyāti, bhikkhave, mātāpitūnaṁ mother and father. 'Gift-worthy' is a designation
etaṁ adhivacanaṁ. for mother and father. For what reason? Mothers
Pubbadevatāti, bhikkhave, and fathers are helpful to their children: they raise
mātāpitūnaṁ etaṁ adhivacanaṁ. them, nurture them, and show them the world.”
Āhuneyyāti, bhikkhave, mātāpitūnaṁ Bhikkhu Bodhi, trans, Sabrahmāka Sutta: With
etaṁ adhivacanaṁ. Brahmā, AN 4.63 (Boston: Wisdom Publications,
Taṁ kissa hetu? Bahukārā, bhikkhave, 2012), 453
mātāpitaro, puttānaṁ āpādakā posakā
imassa lokassa dassetāroti.”

9 “Mātā yathā niyaṁ puttam “Just as a mother would protect her only child
Āyusā ekaputtamanurakkhe; with her life even so let one cultivate a boundless
Evampi sabbabhūtesu, love towards all beings.”
Mānasaṁ bhāvaye aparimāṇaṁ.” Piyadassi Thera, trans, Karaniya Metta Sutta: The
Discourse on Loving-kindness, the Book of the
Protection, Sn 1.8 (Sri Lanka: The Buddhist
Publication Society, 1999), 36
10 “Tayo kho, brāhmaṇa, aggī sakkatvā “There are, Brahmin, these three fires that should
12
 garuṁ katvā mānetvā pūjetvā sammā be properly and happily maintained, having
sukhaṁ parihātabbā. Katame tayo? honored, respected, esteemed, and venerated
Āhuneyyaggi, gahapataggi, them. What three? The fire of those worthy of gifts,
dakkhiṇeyyaggi. the householder's fire, and the fire of those worthy
Katamo ca, brāhmaṇa, āhuneyyaggi? of offerings. And what is the fire of those worthy
Idha, brāhmaṇa, yassa te honti mātāti of gifts? One’s mother and father are called the
vā pitāti vā, ayaṁ vuccati, brāhmaṇa, fire of those worthy of gifts. For what reason?
āhuneyyaggi. Taṁ kissa hetu? Because it is from them that one has originated
Atohayaṁ, brāhmaṇa, āhuto sambhūto, and come to be. Therefore, this fire of those worthy
tasmāyaṁ āhuneyyaggi sakkatvā garuṁ of gifts should be properly and happily
katvā mānetvā pūjetvā sammā sukhaṁ maintained, having honored, respected, esteemed,
parihātabbo.” and venerated it.”
Bhikkhu Bodhi, trans, Sacrifice, AN 7:47 (Boston:
Wisdom Publications, 2012), 1030.

11 “Idha, mahānāma, kulaputto “Here, Mahānāma, with wealth acquired by

uṭṭhānavīriyādhigatehi bhogehi energetic striving, amassed by the strength of his
bāhābalaparicitehi sedāvakkhittehi arms, earned by the sweat of his brow, righteous
dhammikehi dhammaladdhehi wealth righteously gained, clansman honors,
mātāpitaro sakkaroti garuṁ karoti respects, esteems, and venerates his parents….
māneti pūjeti. Tamenaṁ mātāpitaro When a clansman’s parents have compassion for
sakkatā garukatā mānitā pūjitā him, only growth is to be expected of him, not
kalyāṇena manasā anukampanti: ‘ciraṁ decline.”
jīva, dīghamāyuṁ pālehī’ti. Bhikkhu Bodhi, trans, Licchavi Youths, AN 5.58
Mātāpitānukampitassa, mahānāma, (Boston: Wisdom Publications, 2012), 690
kulaputtassa vuddhiyeva pāṭikaṅkhā,
no parihāni.”

12 “Mātāpitu upaṭṭhānaṁ, “To support one's father and mother; to cherish

puttadārassa saṅgaho; one's wife and children, and to be engaged in
Anākulā ca kammantā, peaceful occupations — this is the highest
etaṁ maṅgalamuttamaṁ.” blessing.”
Piyadassi Thera, trans, Maṅgala Sutta: Discourse
on Blessings, the Book of the Protection, Sn 2.4 (Sri
Lanka: The Buddhist Publication Society, 1999),
29
13 “Sakkassa, bhikkhave, “Bhikkhus, in the past, when Sakka, lord of the
devānamindassa pubbe devas, was a human being, he adopted and
manussabhūtassa satta vatapadāni undertook seven vows by the undertaking of
samattāni samādinnāni ahesuṁ, which he achieved the status of Sakka. What were
yesaṁ samādinnattā sakko sakkattaṁ the seven vows?
ajjhagā. Katamāni satta vatapadāni? (1) As long as I live may I support my
Yāvajīvaṁ mātāpettibharo assaṁ, parents.
yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ, (2) As long as I live may I respect the family
yāvajīvaṁ saṇhavāco assaṁ, elders.
yāvajīvaṁ apisuṇavāco assaṁ, (3) As long as I live may I speak gently.
yāvajīvaṁ vigatamalamaccherena (4) As long as I live may I not speak divisively.
cetasā agāraṁ ajjhāvaseyyaṁ (5) As long as I live may I dwell at home with a
muttacāgo payatapāṇi vossaggarato mind devoid of the stain of stinginess, freely
yācayogo dānasaṁvibhāgarato, generous, open-handed, delighting in
yāvajīvaṁ saccavāco assaṁ, yāvajīvaṁ relinquishment, devoted to charity, delighting
akkodhano assaṁ—sacepi me kodho in giving and sharing.'
uppajjeyya, khippameva naṁ (6) As long as I live may I speak the truth.
paṭivineyyanti. (7) As long as I live may I be free from anger,
Sakkassa, bhikkhave, devānamindassa and if anger
13
 pubbe manussabhūtassa imāni satta should arise in me may I dispel it quickly.
vatapadāni samattāni samādinnāni In the past, bhikkhus, when Sakka, lord of the
ahesuṁ, yesaṁ samādinnattā sakko devas, was a human being, he adopted and
sakkattaṁ ajjhagāti. undertook these seven vows by the undertaking
of which he achieved the status of Sakka.”
Bhikkhu, Bodhi, trans, The Vows, SN 11.11 (USA:
Wisdom Publications, 2000), 329
14 “Taggha tvaṁ, brāhmaṇa, evaṅkārī "For sure, brahmin, in doing so you are doing
kiccakārī hosi. Yo kho, brāhmaṇa, your duty. One who seeks alms-food righteously
dhammena bhikkhaṁ pariyesati, and thereby supports his mother and father
dhammena bhikkhaṁ pariyesitvā generates much merit."
mātāpitaro poseti, bahuṁ so puññaṁ Bhikkhu Bodhi, trans, The Mother Supporter, SN
pasavatīti.” 7.19 (USA: Wisdom Publications, 2000), 277.

CHAPTER II. THE BUDDHA’S PRACTICAL MESSAGES ON A CHILD’S DUTIES TO PARENTS

1 “Pañcahi kho, gahapatiputta, ṭhānehi “There are five ways in which a son should
puttena puratthimā disā mātāpitaro minister to his mother and father in the
paccupaṭṭhātabbā—bhato ne eastern direction. He should think: Having been
bharissāmi, kiccaṁ nesaṁ karissāmi, supported by them, I will support them. I will
kulavaṁsaṁ ṭhapessāmi, dāyajjaṁ perform their duties for them. I will keep up the
paṭipajjāmi, atha vā pana petānaṁ family tradition. I will be worthy of my heritage.
kālaṅkatānaṁ dakkhiṇaṁ After my parents, I will distribute gifts on their
anuppadassāmīti.” behalf.”
Maurice, Walse, trans, Sigālaka Sutta: Advice to
Lay People, DN 31 (Boston: Wisdom Publication,
1995), 467
2 “Tasmā hi ne namasseyya, “One should serve them food and drink, with
sakkareyya ca paṇḍito; clothes and bedding, by massaging and bathing
Annena atha pānena, them, and by washing their feet.”
vatthena sayanena ca; Bhikkhu Bodhi, trans, Sabrahmāka Sutta: With
Ucchādanena nhāpanena, Brahmā: With Brahmā, AN 4.63 (Kandy: Buddhist
pādānaṁ dhovanena ca.” Publication Society, 2012), 454
3 “Dvinnāhaṁ, bhikkhave, na I tell you, monks, there are two people who are not
suppatikāraṁ vadāmi. Katamesaṁ easy to repay. Which two? Your mother and father.
dvinnaṁ? Mātu ca pitu ca. Even if you were to carry your mother on one
Ekena, bhikkhave, aṁsena mātaraṁ shoulder and your father on the other shoulder for
parihareyya, ekena aṁsena pitaraṁ one hundred years and were to look after them by
parihareyya vassasatāyuko vassasatajīvī anointing, massaging, bathing, and rubbing their
so ca nesaṁ limbs, and they were to defecate and urinate right
ucchādanaparimaddananhāpanasambāh there on your shoulders, you would not in that way
anena. Te ca tattheva muttakarīsaṁ pay or repay your parents. If you were to establish
cajeyyuṁ, na tveva, bhikkhave, your mother and father in absolute sovereignty
mātāpitūnaṁ kataṁ vā hoti paṭikataṁ over this great earth, abounding in the seven
vā. treasures, you would not in that way pay or repay
Imissā ca, bhikkhave, mahāpathaviyā your parents.”
pahūtarattaratanāya mātāpitaro Bhikkhu, Thanissaro, trans, Kataññu Suttas:
issarādhipacce rajje patiṭṭhāpeyya, na Gratitude, AN 2:31-32 (USA: Ca, 2017: 511), 18.
tveva, bhikkhave, mātāpitūnaṁ kataṁ
vā hoti paṭikataṁ vā."
4 “Yo hi, bho sāriputta, mātāpitūnaṁ hetu “The one who for the sake of his parents behaves
adhammacārī visamacārī assa, na taṁ contrary to the Dhamma behaves unrighteously,
seyyo; yo ca kho, bho sāriputta, is not the better; the one who for the sake of his
mātāpitūnaṁ hetu dhammacārī parents behaves, according to the Dhamma,
samacārī assa, tadevettha seyyo.” behaving righteously is better.”
14
 Bhikkhu Ñāṇamoli and Bhikkhu Bodhi, trans,
Dhanañjāni sutta: to Dhanañjāni, MN 97 (Sri
Lanka: Kandy, Buddhist publication society,
1995), 793
5 “Yo ca kho, bhikkhave, mātāpitaro “But anyone who rouses his unbelieving mother
assaddhe saddhāsampadāya samādapeti and father settles and establishes them in
niveseti patiṭṭhāpeti, dussīle conviction; rouses his unvirtuous mother and
sīlasampadāya samādapeti niveseti father, settles and establishes them in virtue;
patiṭṭhāpeti, maccharī cāgasampadāya rouses his stingy mother and father, settles and
samādapeti niveseti patiṭṭhāpeti, establishes them in generosity; rouses his foolish
duppaññe paññāsampadāya samādapeti mother and father, settles & establishes them in
niveseti patiṭṭhāpeti, ettāvatā kho, discernment: To this extent, one pays and repays
bhikkhave, mātāpitūnaṁ katañca hoti one’s mother and father.”
paṭikatañcā”ti.” Bhikkhu, Thanissaro, trans, Kataññu suttas:
Gratitude, AN 2:31-32 (USA: Ca, 2017: 511), 18.

CHAPTER III. THE BENEFITS OF RETURNING GRATITUDE TO PARENTS

1 “Idha, bhikkhave, sappuriso evaṁdiṭṭhi “Here a true man holds such a view as this: There
hoti: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi is what is given and what is offered and what is
hutaṁ, atthi sukatadukkaṭānaṁ sacrificed; there is fruit and result of good and bad
kammānaṁ phalaṁ vipāko, atthi ayaṁ actions; there is this world and the other world;
loko, atthi paro loko, atthi mātā, atthi there is mother and father; there are beings who
pitā, atthi sattā opapātikā, atthi loke are reborn spontaneously; there are good and
samaṇabrāhmaṇā sammaggatā virtuous recluses and Brahmins in the world who
sammāpaṭipannā ye imañca lokaṁ have realized for themselves by direct knowledge
parañca lokaṁ sayaṁ abhiññā and declare this world and the other world. That is
sacchikatvā pavedentī’ti. Evaṁ kho, how a true man holds views as a true man.”
bhikkhave, sappuriso sappurisadiṭṭhi Bhikkhu Ñāṇamoli and Bhikkhu Bodhi, trans,
hoti.” Cula-punnama Sutta: The Shorter Discourse on the
Full-moon Night, MN 110 (Sri Lanka: Kandy,
Buddhist publication society, 1995), 894-895

“That true man - thus possessed of good

qualities, who thus associates as a true man, wills
“So, bhikkhave, sappuriso evaṁ as a true man, counsels as a true man, speaks as a
saddhammasamannāgato, evaṁ true man, acts as a true man, holds views as a true
sappurisabhatti, evaṁ sappurisacintī, man, and gives gifts as a true man - on the
evaṁ sappurisamantī, evaṁ dissolution of the body, after death, reappears in
sappurisavāco, evaṁ the destination of true men. And what is the
sappurisakammanto, evaṁ destination of true men? It is greatness among
sappurisadiṭṭhi; evaṁ sappurisadānaṁ the gods or greatness among human beings.”
datvā kāyassa bhedā paraṁ maraṇā yā Bhikkhu Ñāṇamoli and Bhikkhu Bodhi, trans,
sappurisānaṁ gati tattha upapajjati. Kā Cula-punnama Sutta: The Shorter Discourse on the
ca, bhikkhave, sappurisānaṁ gati? Full-moon Night, MN 110 (Sri Lanka: Kandy,
Devamahattatā vā manussamahattatā Buddhist publication society, 1995), 895
vā”ti.”
2 “Idha, mahānāma, kulaputto “Here, Mahānāma, with wealth acquired by
uṭṭhānavīriyādhigatehi bhogehi energetic striving, amassed by the strength of his
bāhābalaparicitehi sedāvakkhittehi arms, earned by the sweat of his brow, righteous
dhammikehi dhammaladdhehi wealth righteously gained, clansman honors,
mātāpitaro sakkaroti garuṁ karoti respects, esteems, and venerates his parents. His
māneti pūjeti. Tamenaṁ mātāpitaro parents, being honored, respected, esteemed, and
sakkatā garukatā mānitā pūjitā venerated, have compassion on him with a good
kalyāṇena manasā anukampanti: ‘ciraṁ heart, thinking: ‘May you live long and maintain a
jīva, dīghamāyuṁ pālehī’ti. long life span.’ When a clansman’s parents have
15
 Mātāpitānukampitassa, mahānāma, compassion for him, only growth is to be
kulaputtassa vuddhiyeva pāṭikaṅkhā, no expected for him, not decline.”
parihāni.” Bhikkhu Bodhi, trans, Licchavi Youths, AN 5.58
(Boston: Wisdom Publications, 2012), 690

3 “Yo mātaraṁ pitaraṁ vā, "When a mortal righteously supports his parents,
macco dhammena posati; Because of this service to them
Tāya naṁ pāricariyāya, The wise praise him here in this world,
mātāpitūsu paṇḍitā; And after death, he rejoices in heaven".
Idheva naṁ pasaṁsanti, Bhikkhu Bodhi, trans, The Mother Supporter, SN
pecca sagge pamodatī”ti.” 7.19 (USA: Wisdom Publications, 2000), 277.

4 “Tasmā hi ne namasseyya, “One should serve them food and drink,

sakkareyya ca paṇḍito; with clothes and bedding,
Annena atha pānena, by massaging and bathing them,
vatthena sayanena ca; and by washing their feet.
Ucchādanena nhāpanena, Because of that service
pādānaṁ dhovanena ca. to mother and father,
the wise praise one in this world.
Tāya naṁ pāricariyāya, and after death, one rejoices in heaven.”
mātāpitūsu paṇḍitā; Bhikkhu Bodhi, trans, Sabrahmāka Sutta: With
Idheva naṁ pasaṁsanti, Brahmā, AN 4.63 (Boston: Wisdom Publications,
pecca sagge pamodatī”ti.” 2012), 454

5 “Mātari pitari cāpi, “A person who does right

yo sammā paṭipajjati; by their mother and father,
Tathāgate vā sambuddhe, or a Realized One, a Buddha,
atha vā tassa sāvake; or one of their disciples,
Bahuñca so pasavati, makes much merit.
puññaṁ etādiso naro. Because of their principled conduct
Tāya naṁ dhammacariyāya, He especially
mātāpitūsu paṇḍitā; toward their parents,
Idheva naṁ pasaṁsanti, they’re praised in this life by the astute,
pecca sagge pamodatī”ti.” and they depart to rejoice in heaven.”
Bhikkhu Sujato, Dutiyakhata Sutta: Broken,
Numbered Discourses 4.4, accessed March 10th,
2023,
https://suttacentral.net/an4.4/en/sujato?layout
=plain&reference=none&notes=asterisk&highlig
ht=false&script=latin
6 “Mātāpettibharaṁ jantuṁ, “When a person supports his parents,
kule jeṭṭhāpacāyinaṁ; And respects the family elders;
Saṇhaṁ sakhilasambhāsaṁ, When his speech is gentle and courteous,
pesuṇeyyappahāyinaṁ. And he refrains from divisive words;
Maccheravinaye yuttaṁ, When he strives to remove meanness,
saccaṁ kodhābhibhuṁ naraṁ; Is truthful, and vanquishes anger,
Taṁ ve devā tāvatiṁsā, The Tavatimsa devas call him
āhu sappuriso itī”ti.” Truly a superior person.”
Bhikkhu, Bodhi, trans, The Vows, SN 11.11 (USA:
Wisdom Publications, 2000), 329

7 “Idha, bhikkhave, asappuriso evaṁdiṭṭhi “Here an untrue man holds such a view as this:
hoti: natthi dinnaṁ, natthi yiṭṭhaṁ, There is nothing given, nothing offered, nothing
natthi hutaṁ, natthi sukatadukkaṭānaṁ sacrificed; no fruit or result of good and bad
kammānaṁ phalaṁ vipāko, natthi ayaṁ actions; no this world, no other world; no mother,
16
 loko, natthi paro loko, natthi mātā, no father; no beings who are reborn
natthi pitā, natthi sattā opapātikā, natthi spontaneously; no good and virtuous recluses and
loke samaṇabrāhmaṇā sammaggatā Brahmins in the world who have realized for
sammāpaṭipannā, ye imañca lokaṁ themselves by direct knowledge and declare this
parañca lokaṁ sayaṁ abhiññā world and the other world. That is how an untrue
sacchikatvā pavedentī’ti. Evaṁ kho, man holds views as an untrue man.”
bhikkhave, asappuriso asappurisadiṭṭhi
hoti.”
So, bhikkhave, asappuriso evaṁ “That untrue man - thus possessed of bad
assaddhammasamannāgato, evaṁ qualities, who thus associates as an untrue man,
asappurisabhatti, evaṁ asappurisacintī, wills as an untrue man, counsels as an untrue man,
evaṁ asappurisamantī, evaṁ speaks as an untrue man, acts as an untrue man,
asappurisavāco, evaṁ holds views as an untrue man, and gives gifts as an
asappurisakammanto, evaṁ untrue man - on the dissolution of the body, after
asappurisadiṭṭhi; evaṁ death, reappears in the destination of untrue men.
asappurisadānaṁ datvā kāyassa bhedā And what is the destination of untrue men? It is
paraṁ maraṇā yā asappurisānaṁ gati hell or the animal world.”
tattha upapajjati. Kā ca, bhikkhave, Bhikkhu Ñāṇamoli and Bhikkhu Bodhi, trans,
asappurisānaṁ gati? Nirayo vā Cula-punnama Sutta: The Shorter Discourse on the
tiracchānayoni vā. Full-moon Night, MN 110 (Sri Lanka: Kandy,
Buddhist publication society, 1995), 893

8 “Pañcime, bhikkhave, āpāyikā nerayikā “There are these five inhabitants of the states of
parikuppā atekicchā. Katame pañca? deprivation, inhabitants of hell, who are in agony
Mātā jīvitā voropitā hoti, pitā jīvitā & incurable. Which five? One who has killed
voropito hoti, arahaṁ jīvitā voropito his/her mother, one who has killed his/her
hoti, tathāgatassa duṭṭhena cittena father, one who has killed an arahant, one who—
lohitaṁ uppāditaṁ hoti, saṅgho bhinno with a corrupted mind—has caused the blood of a
hoti. Ime kho, bhikkhave, pañca āpāyikā Tathāgata to flow, and one who has caused a split
nerayikā parikuppā atekicchā”ti.” in the Saṅgha. These are the five inhabitants of the
states of deprivation, inhabitants of hell, who are
in agony & incurable.”
Bhikkhu Bodhi, trans, Parikuppa Sutta: In Agony,
AN 5:129 (Boston: Wisdom Publications, 2012),
365
9 “Chahi, bhikkhave, dhammehi “Endowed with these six qualities, a person is
samannāgato suṇantopi saddhammaṁ incapable of alighting on the lawfulness, the
abhabbo niyāmaṁ okkamituṁ kusalesu rightness of skillful qualities even when
dhammesu sammattaṁ. Katamehi listening to the true Dhamma. Which six? He has
chahi? Mātā jīvitā voropitā hoti, pitā killed his mother; he has killed his father; he
jīvitā voropito hoti, arahaṁ jīvitā has killed an arahant; he has, with corrupt intent,
voropito hoti, tathāgatassa duṭṭhena caused the blood of a Tathāgata to flow; he has
cittena lohitaṁ uppāditaṁ hoti, saṅgho caused a split in the Saṅgha or he is a person of
bhinno hoti, duppañño hoti jaḷo dull discernment, slow & dull-witted."
eḷamūgo. Bhikkhu, Thanissaro, trans, Kammāvaraṇatā
Sutta: Kamma Obstructions, AN 6:87, (USA: Ca,
2017), 460
10 “Chahi, bhikkhave, dhammehi “Endowed with these six qualities, a person is
samannāgato suṇanto saddhammaṁ capable of alighting on the lawfulness, and the
bhabbo niyāmaṁ okkamituṁ kusalesu rightness of skillful qualities even while
dhammesu sammattaṁ. Katamehi listening to the true Dhamma. Which six? He
chahi? Na mātā jīvitā voropitā hoti, na has not killed his mother; he has not killed his
pitā jīvitā voropito hoti, na arahaṁ jīvitā father; he has not killed an arahant; he has not,
voropito hoti, na tathāgatassa duṭṭhena with corrupt intent, caused the blood of
cittena lohitaṁ uppāditaṁ hoti, na aTathāgata to flow; he has not caused a split in
17
 saṅgho bhinno hoti, paññavā hoti ajaḷo the Saṅgha; and he is a discerning person, not slow
aneḷamūgo. or dull-witted.”
Bhikkhu, Thanissaro, trans, Kammāvaraṇatā
Sutta: Kamma Obstructions, AN 6:87, (USA: Ca,
2017), 460
11 “Yehi jātehi nandissaṁ, "Those at whose birth I took delight
yesañca bhavamicchisaṁ; And whose success I much desired,
Te maṁ dārehi sampuccha, Being instigated by their wives,
sāva vārenti sūkaraṁ. Chase me out as dogs chase swine."
"These evil fellows are indeed mean,
Asantā kira maṁ jammā, Although they call me, 'Dad, dear Dad.
tāta tātāti bhāsare; They're demons in the guise of sons
Rakkhasā puttarūpena, To abandon me when I've grown old."
te jahanti vayogataṁ. "As an old horse of no more use
Is led away from its fodder,
Assova jiṇṇo nibbhogo, the old father of those boys
khādanā apanīyati; Begs for alms at others' homes."
Bālakānaṁ pitā thero, "Better for me is the staff I use
parāgāresu bhikkhati. Than those disobedient sons;
For the staff drives off the wild bull
Daṇḍova kira me seyyo, And drives away the wild dog."
yañce puttā anassavā; "In the dark, it goes before me,
Caṇḍampi goṇaṁ vāreti, In the deep, it gives me support.
atho caṇḍampi kukkuraṁ. By the gracious power of the staff,
If I stumble I still stand firm."
Andhakāre pure hoti, Bhikkhu, Bodhi, trans, Mahāsāla sutta: The
gambhīre gādhamedhati; Affluent One, SN. 7.14 (USA: Wisdom
Daṇḍassa ānubhāvena, Publications, 2000), 271-272
khalitvā patitiṭṭhatī’”ti’
12 “Mātari pitari cāpi, “A person who does wrong
yo micchā paṭipajjati; by their mother or father,
Tathāgate vā sambuddhe, or a Realized One, a Buddha,
atha vā tassa sāvake; or one of their disciples,
Bahuñca so pasavati, makes much bad karma.
apuññaṁ tādiso naro. Because of their unprincipled conduct
toward their parents,
Tāya naṁ adhammacariyāya, they’re criticized in this life by the astute,
Mātāpitūsu paṇḍitā; and they depart to be reborn in a place of
Idheva naṁ garahanti, loss.”
Peccāpāyañca gacchati.” Bhikkhu Sujato, Dutiyakhata Sutta: Broken,
Numbered Discourses 4.4, accessed Aprip 15th,
2023,
https://suttacentral.net/an4.4/en/sujato?layout
=plain&reference=none&notes=asterisk&highlig
ht=false&script=latin
13 “Yo mātaraṁ pitaraṁ vā, "Whosoever being wealthy supports, not his
jiṇṇakaṁ gatayobbanaṁ; mother and father who have grown old — know
Pahu santo na bharati, him as an outcast. Whosoever strikes and
taṁ jaññā vasalo iti. annoys by (harsh) speech, mother, father,
Yo mātaraṁ pitaraṁ vā, brother, sister or mother-in-law or father-in-law
Bhātaraṁ bhaginiṁ sasuṁ; — know him as an outcast."
Hanti roseti vācāya, Piyadassi Thera, trans, Vasala sutta: Discourse on
Taṁ jaññā vasalo iti.” Outcasts, the Book of the Protection, Sn 1.7 (Sri
Lanka: The Buddhist Publication Society, 1999),
92
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