The Sutta on Debt

The Buddha's words

iṇasuttaṃ from Tipitaka_Pali_Reader

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“Is poverty, bhikkhus, suffering in the world for one who enjoys sensual pleasures?”

“Yes, Bhante.”

“That a poor, destitute, and unfortunate person takes a loan—is taking a loan, bhikkhus, suffering in the world for one who enjoys sensual pleasures?”

“Yes, Bhante.”

“That a poor, destitute, and unfortunate person, having taken a loan, agrees to interest—is interest, bhikkhus, suffering in the world for one who enjoys sensual pleasures?”

“Yes, Bhante.”

“That a poor, destitute, and unfortunate person, having agreed to interest, does not pay the interest when due, and they press him—is pressing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?”

“Yes, Bhante.”

“That a poor, destitute, and unfortunate person, being pressed, does not pay, and they pursue him—is pursuing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?”

“Yes, Bhante.”

“And also, bhikkhus, when a poor, propertyless, destitute person, being pursued, does not give, they imprison him; is imprisonment, bhikkhus, suffering in the world for a pleasure-seeker?”

“Yes, Venerable Sir.”

“Thus, bhikkhus, poverty is suffering in the world for a pleasure-seeker; taking on debt is suffering in the world for a pleasure-seeker; interest is suffering in the world for a pleasure-seeker; dunning is suffering in the world for a pleasure-seeker; pursuit is suffering in the world for a pleasure-seeker; imprisonment is suffering in the world for a pleasure-seeker. In the same way, bhikkhus, whoever has no faith in wholesome states, no shame (hirī) in wholesome states, no dread (ottappa) in wholesome states, no energy in wholesome states, no wisdom in wholesome states—this one, bhikkhus, is called poor, propertyless, and destitute in the Noble One’s Discipline.

“That poor, propertyless, destitute person, bhikkhus, when faith is absent in wholesome states, when shame (hirī) is absent in wholesome states, when dread (ottappa) is absent in wholesome states, when energy is absent in wholesome states, when wisdom is absent in wholesome states, performs misconduct by body, performs misconduct by speech, performs misconduct by mind. This I call his taking on debt.

“For the purpose of concealing that bodily misconduct, he forms an evil wish. ‘May they not know me!’ he wishes, ‘May they not know me!’ he resolves, ‘May they not know me!’ he speaks, ‘May they not know me!’ he strives with his body. For the purpose of concealing that verbal misconduct… For the purpose of concealing that mental misconduct… ‘May they not know me!’ he strives with his body. This I call his interest.

“His virtuous fellow Dhamma-farers say to him thus: ‘This Venerable One is such a doer, such a practitioner.’ This I call his dunning.

“Whether he has gone to the forest, or to the root of a tree, or to an empty dwelling, evil unwholesome thoughts accompanied by remorse assail him. This I call his pursuit.

“That poor, propertyless, destitute person, bhikkhus, having performed bodily misconduct, having performed verbal misconduct, having performed mental misconduct, after the breakup of the body, after death, is imprisoned either in the bonds of hell or in the bonds of the animal realm. I do not see, bhikkhus, any other single bond so cruel, so bitter, so obstructive to the attainment of the unsurpassed security from bondage (yogakkhema), as this, bhikkhus, bond of hell or bond of the animal realm.”

Poverty is suffering in the world, and taking on debt is called so;

A poor person, having taken on debt, suffers while enjoying.

Then they pursue him, and he falls into imprisonment.

Indeed, this bond is suffering for those craving for sensual gains.

Likewise, in the Noble One’s Discipline, in whom faith is not found;

Shameless, without dread, a promoter of evil deeds.

Having performed bodily misconduct, and verbal misconduct;

Having performed mental misconduct, he wishes: ‘May they not know me!’

He strives with his body, or with speech, or with mind;

Increasing evil deeds, again and again, in various ways.

That evil-doer, foolish, knowing his own misdeeds;

Like a poor person, having taken on debt, suffers while enjoying.

Then painful mental thoughts pursue him;

Whether in the village or in the forest, born of his remorse.

That evil-doer, foolish, knowing his own misdeeds;

Having gone to some other realm, is imprisoned in hell.

Indeed, this bond is suffering, from which the wise are freed;

Giving with wealth obtained righteously, he makes his mind serene.

For a householder with faith, there is a good harvest in both worlds;

For the welfare in this present life, and for happiness in the life to come;

Thus, for householders, this giving of merit increases.

“Likewise, in the Noble Discipline, in whom faith is established;

Conscientious and fearful of wrongdoing, wise and restrained by sīla.

“Indeed, in the Noble Discipline, he is called ‘one who lives happily’;

Having attained unworldly happiness, he abides in equanimity.

“Having abandoned the five hindrances, always with aroused energy;

Having attained the jhāna, he is one-pointed, sagacious, and mindful.

“Having thus known things as they truly are, at the destruction of all fetters;

By not clinging to anything whatsoever, his mind is rightly liberated.

“For him who is rightly liberated, if such a one has knowledge;

‘My liberation is unshakeable,’ at the destruction of the fetters of existence.

“This indeed is the supreme knowledge, this is the unsurpassed happiness;

Sorrowless, stainless, secure, this is the supreme freedom from debt.”