an4.51:6 It’s like trying to grasp how much water is in the ocean. It’s not easy to say 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 four kinds of overflowing merit it’s simply reckoned as an incalculable, immeasurable, great mass of merit.

an4.51:7 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.

an4.51:8 In the same way, when a person gives <j>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.”

6. Overflowing Merit

Overflowing Merit (2nd)

an4.52:1 “Mendicants, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to the Garden, ripening in happiness and leading to the Garden. They lead to what is likable, desirable, agreeable, to welfare and happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed.’ This is the first kind of overflowing merit …

an4.52:2 Furthermore, a noble disciple has experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ This is the second kind of overflowing merit …

an4.52:3 Furthermore, a noble disciple has experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world.’ This is the third kind of overflowing merit …

an4.52:4 Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth kind of overflowing merit … These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to the Garden, ripening in happiness and leading to the Garden. They lead to what is likable, desirable, agreeable, to welfare and happiness.

an4.52:5 Whoever has faith in the Realized One, unwavering and well grounded; whose ethical conduct is good, praised and loved by the noble ones;

an4.52:6 who has confidence in the Saṅgha, and correct view: they’re said to be prosperous, their life is not in vain.

an4.52:7 So let the wise devote themselves to faith, ethical behavior, confidence, and insight into the teaching, remembering the instructions of the Buddhas.”

6. Overflowing Merit

Living Together (1st)

an4.53:1 At one time the Buddha was traveling along the road between Madhurā and Verañjā, as were several householders, both women and men. The Buddha left the road and sat at the root of a tree, where the householders saw him. They went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:

an4.53:2 “Householders, there are four ways of living together. What four? A male zombie living with a female zombie; A male zombie living with a righteous wife; a righteous husband living with a female zombie; a righteous husband living with a righteous wife.

an4.53:3 And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie.

an4.53:4 And how does a male zombie live with a righteous wife? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. She’s ethical, of good character, living at home with heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a righteous wife.

an4.53:5 And how does a righteous husband live with a female zombie? It’s when the husband … is ethical, of good character … But the wife … is unethical, of bad character … That’s how a righteous husband lives with a female zombie.

an4.53:6 And how does a righteous husband live with a righteous wife? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a righteous husband lives with a righteous wife. These are the four ways of living together.

an4.53:7 When both are unethical, miserly and abusive, then wife and husband live together as zombies.

an4.53:8 When the husband is unethical, miserly and abusive, but the wife is ethical, bountiful, rid of stinginess, she’s a righteous wife living with a zombie for a husband.

an4.53:9 When the husband is ethical, bountiful, rid of stinginess, but the wife is unethical, miserly and abusive, she’s a zombie living with a righteous husband.

an4.53:10 When both are faithful and bountiful, disciplined, living righteously, then wife and husband say nice things to each other.

an4.53:11 Their needs are amply satisfied, so they live at ease. Their enemies are downhearted, when both are equal in ethics.

an4.53:12 Having practiced the teaching here, both equal in precepts and observances, they delight in the Garden, enjoying all the pleasures they desire.”

6. Overflowing Merit

Living Together (2nd)

an4.54:1 “Mendicants, there are four ways of living together. What four? A male zombie living with a female zombie; a male zombie living with a righteous wife; a righteous husband living with a female zombie; a righteous husband living with a righteous wife.

an4.54:2 And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct; he uses speech that’s false, backbiting, harsh, or nonsensical; and he’s covetous, malicious, and has wrong view. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie.

an4.54:3 And how does a male zombie live with a righteous wife? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, or commit sexual misconduct. She doesn’t use speech that’s false, divisive, harsh, or nonsensical. And she’s contented, kind-hearted, with right view. She’s ethical, of good character, living at home with heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a righteous wife.

an4.54:4 And how does a righteous husband live with a female zombie? It’s when the husband … is ethical, of good character … But the wife … is unethical, of bad character … That’s how a righteous husband lives with a female zombie.

an4.54:5 And how does a righteous husband live with a righteous wife? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a righteous husband lives with a righteous wife. These are the four ways of living together.” …

6. Overflowing Merit

Equality (1st)

an4.55:1 So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Nakula’s father, where he sat down on the seat spread out. Then the householder Nakula’s father and the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. Nakula’s father said to the Buddha,

an4.55:2 “Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed. We want to see each other in both this life and the next.” Then Nakula’s mother said to the Buddha, “Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed. We want to see each other in both this life and the next.”

an4.55:3 “Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom.

an4.55:4 When both are faithful and bountiful, disciplined, living righteously, then wife and husband say nice things to each other.

an4.55:5 Their needs are amply satisfied, so they live at ease. Their enemies are downhearted, when both are equal in ethics.

an4.55:6 Having practiced the teaching here, both equal in precepts and observances, they delight in the Garden, enjoying all the pleasures they desire.”

6. Overflowing Merit

Equality (2nd)

an4.56:1 “Mendicants, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom. …”

6. Overflowing Merit

Suppavāsā

an4.57:1 At one time the Buddha was staying in the land of the Koliyans, where they have a town named Pajjanika. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Suppavāsā the Koliyan, where he sat down on the seat spread out. Then Suppavāsā served and satisfied the Buddha with her own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, she sat down to one side. The Buddha said to her:

an4.57:2 “Suppavāsā, when a noble disciple gives food, she gives the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, she has long life among humans or in the hereafter. Giving beauty, she has beauty among humans or in the hereafter. Giving happiness, she has happiness among humans or in the hereafter. Giving strength, she has strength among humans or in the hereafter. When a noble disciple gives food, she gives the recipients these four things.

an4.57:3 When she gives well-prepared food, pure, fine, and full of flavor, that offering—given to the sincere, who have good conduct, and are big-hearted— joins merit to merit. It’s very fruitful, and is praised by those who know the world.

an4.57:4 Those who recall such charitable offerings, live in the world full of inspiration. They’ve driven out the stain of stinginess, <j>root and all, blameless, they go to a blessed place.”

6. Overflowing Merit

Sudatta

an4.58:1 Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

an4.58:2 “Householder, when a noble disciple gives food, they give the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, they have long life among humans or in the hereafter. … Giving beauty … happiness … strength … When a noble disciple gives food, they give the recipients these four things.

an4.58:3 Carefully giving food at the right time, to those who are disciplined, <j>eating only what others give, you provide them with four things: long life, beauty, happiness, and strength.

an4.58:4 A person who gives long life, beauty, happiness, and strength, has long life and fame wherever they go.”

6. Overflowing Merit

Food

an4.59:1 “Mendicants, when a donor gives food, they give the recipients four things. What four? Long life, beauty, happiness, and strength. …”

6. Overflowing Merit

Lay Practice

an4.60:1 Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

an4.60:2 “Householder, when a noble disciple does four things they are practicing appropriately for a layperson, which brings fame and leads to the Garden. What four? It’s when a noble disciple serves the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. When a noble disciple does these four things they are practicing appropriately for a layperson, which brings fame and leads to the Garden.

an4.60:3 Those who are astute practice the way that’s appropriate for laypeople. They provide those who are ethical and rightly comported with robes,

an4.60:4 almsfood, lodgings, and supplies for the sick. Their merit always grows by day and by night. They pass on to a place in the Garden, having done excellent deeds.”

7. Fitting Deeds

Fitting Deeds

an4.61:1 Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

an4.61:2 “Householder, these four things, which are likable, desirable, and agreeable are hard to get in the world. What four? The first thing is the wish: ‘May wealth come to me by legitimate means!’

an4.61:3 The second thing, having got wealth by legitimate means, is the wish: ‘May fame come to me, together with my family and mentors.’

an4.61:4 The third thing, having got wealth and fame, is the wish: ‘May I live long, keeping alive for a long time!’

an4.61:5 The fourth thing, having got wealth, fame, and long life, is the wish: ‘When my body breaks up, after death, may I end up in a good place, the Garden!’ These are the four things, which are likable, desirable, and agreeable, but hard to get in the world.

an4.61:6 These next four things lead to the getting of those four things. What four? Accomplishment in faith, ethics, generosity, and wisdom.

an4.61:7 And what is accomplishment in 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 fit for training, teacher of humankind, awakened, blessed.’ This is called accomplishment in faith.

an4.61:8 And what is accomplishment in ethics? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. This is called accomplishment in ethics.

an4.61:9 And what is accomplishment in generosity? It’s when a noble disciple lives at home with heart 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 accomplishment in generosity.

an4.61:10 And what is accomplishment in wisdom? When your heart is mastered by covetousness and immoral greed, you do what you shouldn’t, and fail to do what you should. Your fame and happiness fall to dust. When your heart is mastered by ill will … dullness and drowsiness … restlessness and remorse … doubt, you do what you shouldn’t, and fail to do what you should. Your fame and happiness fall to dust.

an4.61:11 Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble disciple gives them up. Knowing that ‘ill will …’ … ‘dullness and drowsiness …’ … ‘restlessness and remorse …’ … ‘doubt is a corruption of the mind’, that noble disciple gives it up.

an4.61:12 When a noble disciple has given up these things, they’re called ‘a noble disciple of great wisdom, of widespread wisdom, who sees what matters, and is accomplished in wisdom’. This is called accomplishment in wisdom. These are the four things that lead to the getting of the four things, which are likable, desirable, and agreeable, but hard to get in the world.

an4.61:13 There are four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow. What four? To start with, with his legitimate wealth he 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 … He makes his friends and colleagues happy … This is his first usage within means on a deserved and fitting cause.

an4.61:14 Furthermore, with his legitimate wealth he defends himself against threats from such things as fire, flood, rulers, bandits, or unloved heirs. He keeps himself safe. This is his second usage within means on a deserved and fitting cause.

an4.61:15 Furthermore, with his legitimate wealth he makes five offerings: to relatives, guests, orphans, the ruler, and the needy. This is his third expenditure in an appropriate sphere on a deserved and fitting cause.

an4.61:16 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 gentleness, and who tame, calm, and extinguish themselves—that’s conducive to the Garden, ripens in happiness, and leads to the Garden. This is his fourth usage within means on a deserved and fitting cause.

an4.61:17 These are the four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow. Whatever wealth is spent on something other than these four fitting deeds is said to not be usage within means on a deserved and fitting cause. But whatever wealth is spent on these four fitting deeds is said to be usage within means on a deserved and fitting cause.

an4.61:18 ‘I’ve enjoyed my wealth, <j>supporting those who depend on me; I’ve overcome losses; I’ve given uplifting religious donations; and made the five offerings. I have served the ethical and disciplined spiritual practitioners.

an4.61:19 I’ve achieved the goal for which an astute layperson wishes to gain wealth. I don’t regret what I’ve done.’

an4.61:20 A mortal man who recollects this stands firm in the teaching of the noble ones. They’re praised in this life, and they depart to rejoice in the Garden.”

7. Fitting Deeds

Debtlessness

an4.62:1 Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

an4.62:2 “Householder, these four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, using wealth, debtlessness, and blamelessness.

an4.62:3 And what is the happiness of ownership? It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of ownership’.

an4.62:4 And what is the happiness of using wealth? It’s when a gentleman uses his legitimate wealth, and makes merit with it. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of using wealth’.

an4.62:5 And what is the happiness of debtlessness? It’s when a gentleman owes no debt, large or small, to anyone. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of debtlessness’.

an4.62:6 And what is the happiness of blamelessness? It’s when a noble disciple has blameless conduct by way of body, speech, and mind. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of blamelessness’. These four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion.

an4.62:7 Knowing the happiness of debtlessness, and the extra happiness of possession, a mortal enjoying the happiness of using wealth, then discerns clearly with wisdom.

an4.62:8 Discerning clearly, a clever person knows both kinds of happiness: the other kind is not worth a sixteenth part of the happiness of blamelessness.”

7. Fitting Deeds

Living with the Honored

an4.63:1 “Mendicants, a family where the children honor their parents in their home is said to live with the honored. A family where the children honor their parents in their home is said to live with the first tutors. A family where the children honor their parents in their home is said to live with the elders. A family where the children honor their parents in their home is said to live with those worthy of gifts from their children.

an4.63:2 ‘The honored’ is a term for your parents. ‘First tutors’ is a term for your parents. ‘The elders’ is a term for your parents. ‘Worthy of gifts from their children’ is a term for your parents. Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.

an4.63:3 Parents are said to be ‘the honored’ and ‘first tutors’. They’re worthy of gifts <j>from their children, for they love their offspring.

an4.63:4 Therefore an astute person would revere them and honor them with food and drink, clothes and bedding, by anointing and bathing, and by washing their feet.

an4.63:5 Because they look after their parents like this, they’re praised in this life by the astute, and they depart to rejoice in the Garden.”

7. Fitting Deeds

Hell

an4.64:1 “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They kill living creatures, steal, commit sexual misconduct, and lie. Someone with these four qualities is placed in hell as if delivered there.

an4.64:2 Killing, stealing, telling lies, and visiting others’ wives: astute people don’t praise these things.”

7. Fitting Deeds

Appearance

an4.65:1 “Mendicants, these four individuals are found in the world. What four? There are those whose estimation of and confidence in others is based on their appearance, on their voice, on their mortification, and on principle. These are the four individuals found in the world.

an4.65:2 Those who judge on appearance, and those swayed by a voice, are full of desire and greed; those people just don’t understand.

an4.65:3 Not knowing what’s inside, nor seeing what’s outside, the fool shut in on every side, gets carried away by a voice.

an4.65:4 Not knowing what’s inside, but discerning what’s outside, seeing the fruit outside, they’re also carried away by a voice.

an4.65:5 Understanding what’s inside, and discerning what’s outside, seeing without hindrances, they don’t get carried away by a voice.”

7. Fitting Deeds

Greedy

an4.66:1 “Mendicants, these four individuals are found in the world. What four? The greedy, the hateful, the delusional, and the conceited. These are the four individuals found in the world.

an4.66:2 Full of desire for desirable things, enjoying things that seem pleasant, beings veiled by delusion only tighten their bonds.

an4.66:3 Born of greed, born of hate, born of delusion: the ignorant do unskillful deeds that afflict and produce pain.

an4.66:4 If you act out of these qualities, <j>that’s what you become. But men shrouded by ignorance, are blind, with no eyes to see, and they never imagine that this could be so.”

7. Fitting Deeds

The Snake King

an4.67:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time a monk in Sāvatthī passed away due to a snake bite. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a monk in Sāvatthī has passed away due to a snake bite.”

an4.67:2 “Mendicants, that monk mustn’t have spread a mind of love to the four royal snake families. If he had, he wouldn’t have died due to a snake bite.

an4.67:3 What four? The royal snake families of Virūpakkha, Erāpatha, Chabyāputta, and Kaṇhāgotamaka. …

an4.67:4 Mendicants, I urge you to spread a mind of love to the four royal snake families, for your own safety, security, and protection.

an4.67:5 I love the Virūpakkhas, the Erāpathas I love, I love the Chabyāputtas, the Kaṇhāgotamakas I love.

an4.67:6 I love the footless creatures, the two-footed I love, I love the four-footed, the many-footed I love.

an4.67:7 May the footless not harm me! May I not be harmed by the two-footed! May the four-footed not harm me! May I not be harmed by the many-footed!

an4.67:8 All sentient beings, all living things, all creatures, every one: may they see only nice things, may bad not come to anyone.

an4.67:9 The Buddha is immeasurable, the teaching is immeasurable, the Saṅgha is immeasurable. But limited are reptiles,

an4.67:10 snakes and scorpions, centipedes, spiders and lizards and mice. I’ve made this safeguard, I’ve made this protection: go away, creatures! And so I revere the Blessed One, I revere the seven perfectly awakened Buddhas.”

7. Fitting Deeds

Devadatta

an4.68:1 At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta: “Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

an4.68:2 It’s like a banana plant …

an4.68:3 or a bamboo …

an4.68:4 or a reed, all of which bear fruit to their own ruin and downfall …

an4.68:5 It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

an4.68:6 The banana plant is destroyed by its own fruit, as are the bamboo and the reed. Honor destroys a reprobate, as pregnancy destroys a mule.”

7. Fitting Deeds

Effort

an4.69:1 “Mendicants, there are these four efforts. What four? The efforts to restrain, to give up, to develop, and to preserve. And what, mendicants, is the effort to restrain? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. This is called the effort to restrain.

an4.69:2 And what, mendicants, is the effort to give up? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities are given up. This is called the effort to give up.

an4.69:3 And what, mendicants, is the effort to develop? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. This is called the effort to develop.

an4.69:4 And what, mendicants, is the effort to preserve? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. This is called the effort to preserve. These are the four efforts.

an4.69:5 Restraint and giving up, development and preservation: these are the four efforts taught by the Kinsman of the Sun. Any mendicant who keenly applies these may attain the ending of suffering.”

7. Fitting Deeds

Unprincipled

an4.70:1 “At a time when kings are unprincipled, royal officials become unprincipled. When royal officials are unprincipled, brahmins and householders become unprincipled. When brahmins and householders are unprincipled, the people of town and country become unprincipled. When the people of town and country are unprincipled, the courses of the moon and sun become erratic. … the courses of the stars and constellations … the days and nights … the months and fortnights … the seasons and years become erratic. … the blowing of the winds becomes erratic and chaotic. … the angels are angered. … the heavens don’t provide enough rain. … the crops ripen erratically. When people eat crops that have ripened erratically, they become short-lived, ugly, weak, and sickly.

an4.70:2 At a time when kings are principled, royal officials become principled. … brahmins and householders … people of town and country become principled. When the people of town and country are principled, the courses of the sun and moon become regular. … the stars and constellations … the days and nights … the months and fortnights … the seasons and years become regular. … the blowing of the winds becomes regular and orderly. … the angels are not angered. … the heavens provide plenty of rain. When the heavens provide plenty of rain, the crops ripen well. When people eat crops that have ripened well, they become long-lived, beautiful, strong, and healthy.

an4.70:3 When cattle cross a river, if the bull goes off course, they all go off course, because their leader is off course.

an4.70:4 So it is for humans: when the one deemed chief behaves badly, what do you expect the rest to do? The whole nation sleeps badly, when the king is unprincipled.