4.
The Chapter on Sumanā
1.
The Discourse on Sumanā
31. On one occasion, etc. in Anāthapiṇḍika's park. Then the princess Sumanā, surrounded by five hundred chariots and five hundred princesses, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the princess Sumanā said this to the Blessed One -
"Suppose here, venerable sir, there were two disciples of the Blessed One, equal in faith, equal in morality, equal in wisdom - one a donor, one a non-donor. Upon the body's collapse at death, they would be reborn in a fortunate realm, in a heavenly world. For them having become gods, venerable sir, would there be a distinction, would there be a difference?"
"There would be, Sumanā," the Blessed One said - "Sumanā, he who is a donor, having become a god, surpasses that non-donor in five respects - in divine life span, in divine beauty, in divine happiness, in divine fame, in divine authority. Sumanā, he who is a donor, having become a god, surpasses that non-donor in these five respects."
"But if, venerable sir, having passed away from there, they come to this state of being, for them having become human beings, venerable sir, would there be a distinction, would there be a difference?" "There would be, Sumanā," the Blessed One said - "Sumanā, he who is a donor, having become a human being, surpasses that non-donor in five respects - in human life span, in human beauty, in human happiness, in human fame, in human authority. Sumanā, he who is a donor, having become a human being, surpasses that non-donor in these five respects."
"But if, venerable sir, both go forth from home into homelessness, for them having gone forth, venerable sir, would there be a distinction, would there be a difference?" "There would be, Sumanā," the Blessed One said - "Sumanā, he who is a donor, having gone forth, surpasses that non-donor in five respects - he mostly uses robes that are requested, little that is unrequested; he mostly uses almsfood that is requested, little that is unrequested; he mostly uses lodging that is requested, little that is unrequested; he mostly uses requisites of medicines for the sick that are requested, little that is unrequested. Those fellows in the holy life with whom he dwells, they mostly behave towards him with agreeable bodily action, little with disagreeable; they mostly behave towards him with agreeable verbal action, little with disagreeable; they mostly behave towards him with agreeable mental action, little with disagreeable; they mostly offer him agreeable offerings, little that is disagreeable. Sumanā, he who is a donor, having gone forth, surpasses that non-donor in these five respects."
"But if, venerable sir, both attain arahantship, for them having attained arahantship, venerable sir, would there be a distinction, would there be a difference?" "Here indeed, Sumanā, I say there is no difference whatsoever, that is to say, liberation compared to liberation."
"Wonderful, venerable sir, marvellous, venerable sir! How fitting it is, venerable sir, to give gifts, fitting to make merit; since indeed merits are helpful for one who has become a god, merits are helpful for one who has become a human being, merits are helpful for one who has gone forth." "So it is, Sumanā! Indeed it is fitting, Sumanā, to give gifts, fitting to make merit! Merits are helpful for one who has become a god, merits are helpful for one who has become a human being, merits are helpful for one who has gone forth."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
Outshines all the hosts of stars in the world with its radiance.
Outshines all the stingy in the world with generosity.
Fills the high ground and the low, raining upon the earth.
The wise one surpasses the stingy in five respects.
He indeed, surrounded by wealth, after death rejoices in heaven." The first.
2.
The Discourse on Cundī
32. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the princess Cundī, surrounded by five hundred chariots and five hundred princesses, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the princess Cundī said this to the Blessed One -
"Our brother, venerable sir, the prince named Cunda, he says thus - 'Whenever someone, whether woman or man, has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community, abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence, upon the body's collapse at death, that one is reborn only in a fortunate realm, not in an unfortunate realm.' I, venerable sir, ask the Blessed One - 'Devoted to what kind of Teacher, venerable sir, does one upon the body's collapse at death, get reborn only in a fortunate realm, not in an unfortunate realm? Devoted to what kind of Teaching does one upon the body's collapse at death, get reborn only in a fortunate realm, not in an unfortunate realm? Devoted to what kind of Community does one upon the body's collapse at death, get reborn only in a fortunate realm, not in an unfortunate realm? Fulfilling what kind of moral precepts does one upon the body's collapse at death, get reborn only in a fortunate realm, not in an unfortunate realm?'"
"As far as there are beings, Cundī, whether footless or two-footed or four-footed or many-footed, whether material or immaterial, whether percipient or non-percipient or neither-percipient-nor-non-percipient, the Truth-finder is declared the foremost among them, the Worthy One, the One Enlightened by himself. Those, Cundī, who are devoted to the Buddha, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be.
"As far as there are conditioned phenomena, Cundī, the noble eightfold path is declared the foremost among them. Those, Cundī, who are devoted to the noble eightfold path, they are devoted to the foremost; and for those devoted to the foremost, the foremost result comes to be.
"As far as there are phenomena, Cundī, whether conditioned or unconditioned, dispassion is declared the foremost among them, that is to say - the crushing of vanity, the removal of thirst, the uprooting of attachment, the cutting off of the round of existence, the elimination of craving, dispassion, cessation, Nibbāna. Those, Cundī, who are devoted to the phenomenon of dispassion, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be.
"As far as there are communities or groups, Cundī, the Community of the Truth-finder's disciples is declared the foremost among them, that is to say - the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Those, Cundī, who are devoted to the Community, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be.
"As far as there are moral precepts, Cundī, morality pleasing to the noble ones is declared the foremost among them, that is to say - unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration. Those, Cundī, who fulfil the morality pleasing to the noble ones, they are the foremost fulfillers. And for those who are the foremost fulfillers, the foremost result comes to be."
For those devoted to the foremost Buddha, worthy of offerings, unsurpassed.
For those devoted to the foremost Community, the unsurpassed field of merit.
The foremost life span and beauty, fame, renown, happiness, and strength.
Whether become a god or a human, having attained the foremost, rejoices." The second.
3.
The Discourse on Uggaha
33. On one occasion the Blessed One was dwelling at Bhaddiya in the Jātiyā grove. Then Uggaha, Meṇḍaka's grandson, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Uggaha, Meṇḍaka's grandson, said this to the Blessed One -
"May the Blessed One consent to accept a meal from me for tomorrow as the fourth with himself, venerable sir." The Blessed One consented by silence. Then Uggaha, Meṇḍaka's grandson, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.
Then the Blessed One, after that night had passed, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Uggaha, Meṇḍaka's grandson; having approached, he sat down on the prepared seat. Then Uggaha, Meṇḍaka's grandson, with his own hand satisfied and served the Blessed One with superior solid and soft food. Then Uggaha, Meṇḍaka's grandson, when the Blessed One had finished eating and had removed his hand from the bowl, sat down to one side. Seated to one side, Uggaha, Meṇḍaka's grandson, said this to the Blessed One - "These girls of mine, venerable sir, will go to their husbands' families. Let the Blessed One exhort them, venerable sir; let the Blessed One instruct them, venerable sir, for what would be for their welfare and happiness for a long time."
Then the Blessed One said this to those girls - "Therefore, girls, you should train thus - 'To whomever your mother and father will give us as a husband, desiring our welfare, seeking our benefit, compassionate, out of compassion, for him we will be ones who rise early, ones who retire late, ones who are willing to do what is asked, ones who conduct ourselves agreeably, ones who speak pleasantly.' Thus indeed, girls, should you train.
"Therefore, girls, you should train thus - 'Whoever will be our husband's elders, whether mother or father or ascetics and brahmins, we will honour them, respect them, revere them, venerate them, and when they have arrived, we will honour them with a seat and water.' Thus indeed, girls, should you train.
"Therefore, girls, you should train thus - 'Whatever are our husband's internal household activities, whether wool or cotton, therein we will be skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange.' Thus indeed, girls, should you train.
"Therefore, girls, you should train thus - 'Whatever is our husband's internal household, whether slaves or servants or labourers, we will know what has been done as done and what has not been done as not done, we will know the strength and weakness of the sick, and we will distribute the solid and soft food according to their due share.' Thus indeed, girls, should you train.
"Therefore, girls, you should train thus - 'Whatever wealth or grain or silver or gold our husband brings, that we will safeguard with protection and guarding, and therein we will be not gamblers, not thieves, not drunkards, not destroyers.' Thus indeed, girls, should you train. Possessed of these five qualities, girls, a woman, upon the body's collapse at death, is reborn in the company of the Manāpakāyika gods."
A man who brings all desires, her husband - she does not despise.
And all those venerable to her husband, the wise woman honours.
She behaves agreeably to her husband, she guards what has been brought.
The Agreeable gods are those, where she is reborn." The third.
4.
The Discourse on Sīha the General
34. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the general Sīha approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the general Sīha said this to the Blessed One - "Is it possible, venerable sir, for the Blessed One to declare a fruit of giving visible here and now?"
"It is possible, Sīha," the Blessed One said - "A donor, Sīha, a master of giving, is dear and agreeable to many people. That a donor, Sīha, a master of giving, is dear and agreeable to many people, this too is a fruit of giving visible here and now.
"Furthermore, Sīha, good persons who are peaceful resort to a donor, a master of giving. That good persons who are peaceful resort to a donor, Sīha, a master of giving, this too is a fruit of giving visible here and now.
"Furthermore, Sīha, a good reputation arises for a donor, a master of giving. That a good reputation arises for a donor, Sīha, a master of giving, this too is a fruit of giving visible here and now.
"Furthermore, Sīha, a donor, a master of giving, whatever assembly he approaches - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - he approaches confident, unabashed. That a donor, Sīha, a master of giving, whatever assembly he approaches - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - he approaches confident, unabashed, this too is a fruit of giving visible here and now.
"Furthermore, Sīha, a donor, a master of giving, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. That a donor, Sīha, a master of giving, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world, this is a fruit of giving pertaining to the future life."
When this was said, the general Sīha said this to the Blessed One - "These four fruits of giving visible here and now, venerable sir, that have been declared by the Blessed One, I do not go by faith in the Blessed One in this matter; I know these myself. I, venerable sir, am a donor, a master of giving, dear and agreeable to many people. I, venerable sir, am a donor, a master of giving; good persons who are peaceful resort to me. I, venerable sir, am a donor, a master of giving; a good reputation has arisen for me - 'The general Sīha is a donor, a doer, an attendant of the Community.' I, venerable sir, am a donor, a master of giving, whatever assembly I approach - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - I approach confident, unabashed. These four fruits of giving visible here and now, venerable sir, that have been declared by the Blessed One, I do not go by faith in the Blessed One in this matter; I know these myself. But that which the Blessed One says to me, venerable sir - 'A donor, Sīha, a master of giving, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world' - this I do not know; but in this matter I go by faith in the Blessed One." "So it is, Sīha, so it is, Sīha! A donor, a master of giving, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world."
And he attains fame, and his glory increases;
Unabashed, he enters the assembly,
The man without stinginess is confident.
Having removed the stain of stinginess, seekers of happiness;
They, established for a long time in the celestial abode,
Having attained the company of the gods, they delight.
Self-luminous, they wander about in Nandana;
There they rejoice, delight, and are glad,
Endowed with the five types of sensual pleasure;
"Having done the word of the unattached one, such a one,
The disciples of the Fortunate One delight in heaven." The fourth.
5.
The Discourse on the Benefits of Giving
35. "Monks, there are these five benefits of giving. Which five? One is dear and agreeable to many people; good persons who are peaceful associate with one; a good reputation arises; one does not depart from the duties of a householder; upon the body's collapse at death, one is reborn in a fortunate realm, in a heavenly world. These, monks, are the five benefits of giving."
The peaceful always associate with him, the restrained practitioners of the holy life.
Having understood that Teaching here, he attains final nibbāna without mental corruptions." The fifth.
6.
The Discourse on Timely Giving
36. "There are, monks, these five timely gifts. Which five? One gives a gift to a visitor; one gives a gift to one departing; one gives a gift to one who is ill; one gives a gift during a famine; whatever new crops and new fruits there are, one first establishes them among the virtuous. These, monks, are the five timely gifts."
Given in proper time to the noble ones, to such upright ones.
Those who rejoice therein, or who perform service;
The offering is not diminished by that, they too are sharers in the merit.
Merits are a support for beings in the world beyond." The sixth.
9.
The Discourse on Food
37. "Monks, a donor giving food gives five things to the recipients. Which five? He gives life, he gives beauty, he gives happiness, he gives strength, he gives discernment. Having given life, he becomes a partaker of life, whether divine or human; having given beauty, he becomes a partaker of beauty, whether divine or human; having given happiness, he becomes a partaker of happiness, whether divine or human; having given strength, he becomes a partaker of strength, whether divine or human; having given discernment, he becomes a partaker of discernment, whether divine or human. Monks, a donor giving food gives these five things to the recipients."
The intelligent one, a giver of happiness, attains happiness.
He becomes long-lived and glorious, wherever he is reborn." The seventh.
8.
The Discourse on Faith
38. "Monks, there are these five benefits for a faithful son of good family. Which five? Those good persons who are peaceful in the world, they first have compassion for one with faith, not so for one without faith; they first approach one with faith, not so one without faith; they first accept from one with faith, not so from one without faith; they first teach the Teaching to one with faith, not so to one without faith; one with faith, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. These, monks, are the five benefits for a faithful son of good family.
"Just as, monks, on level ground at a crossroads a great banyan tree is a refuge for birds all around; just so, monks, a faithful son of good family is a refuge for many people - for monks, for nuns, for male lay followers, for female lay followers."
With roots, accomplished in fruit, it is a support for birds.
Those needing shade go for shade, those needing fruit are fruit-eaters.
Humble in conduct, non-obstinate, gentle, kindly in speech, soft.
Fields of merit in the world, they resort to such a person.
Having understood that Teaching here, he attains final nibbāna without mental corruptions." The eighth.
9.
The Son Discourse
39. "There are, monks, these five states considering which mother and father wish for a son to be born in the family. Which five? 'Having been supported, he will support us; or he will do our duties for us; the family lineage will stand for a long time; he will proceed as an heir; or else he will give offerings for the departed who have passed away.' These, monks, are the five states considering which mother and father wish for a son to be born in the family."
'Having been supported, he will support us, or he will do our duties for us.
Or else for the departed, he will give offerings.
Therefore the peaceful, good persons, are grateful and thankful.
They do their duties for them, as is fitting for those who acted before.
Faithful, accomplished in morality, such a son is praiseworthy." The ninth.
10.
The Discourse on the Son of the Great Wealthy Man
40. "In dependence on the Himalaya, monks, the king of mountains, great sal trees grow with five kinds of growth. Which five? They grow with branches, leaves and foliage; they grow with bark; they grow with outer bark; they grow with softwood; they grow with heartwood. In dependence on the Himalaya, monks, the king of mountains, great sal trees grow with these five kinds of growth. Just so, monks, in dependence on a faithful son of good family, the people within grow with five kinds of growth. Which five? They grow in faith; they grow in morality; they grow in learning; they grow in generosity; they grow in wisdom. In dependence on a faithful son of good family, monks, the people within grow with these five kinds of growth."
In dependence on that, trees grow, those lords of the forest.
In dependence on him grow, children and wife and relatives;
Colleagues and assemblies of kin, and those who are his dependents.
They imitate, those who are discerning.
Delighting in the world of gods, they rejoice, those who desire sensual pleasures." The tenth.
The Chapter on Sumana is fourth.
Its summary:
Timely food and faith, with sons and sal trees - these are ten.