4.
The Chapter on Sumanā
1.
Commentary on the Sumanā Discourse
31. In the first of the fourth, "the princess Sumanā" means a princess who thus obtained her name by having made great honour and having aspired to an aspiration. For in the time of the One Enlightened by himself Vipassī, when the citizens, having begun to make merit in succession, having obtained the Community headed by the Buddha in dependence on the general, saying "We shall take the Teacher for ourselves even by fighting," the very first day was the general's turn. On that day, the general, having prepared a great gift, placed men all around, saying "Today, guard so that no one else gives even a single morsel of almsfood." On that day, the merchant's wife, weeping, said to her daughter who had come after playing with five hundred young girls - "If, dear daughter, your father were alive, today I would first feed the One of Ten Powers." She said to her - "Mother, do not worry, I shall act in such a way that the Community headed by the Buddha will first partake of our almsfood." Then, having filled a golden bowl worth a hundred thousand with waterless milk-rice, having prepared it with ghee, honey, sugar and so on, having covered it with another bowl, having surrounded it with clusters of jasmine garlands, having made it look like a cluster of garlands, at the time of the Blessed One's entering the village, having lifted it up herself, surrounded by a group of nurses, she went out from the house.
On the road, the general's attendants say, "Mother, do not come from here." Those of great merit indeed have agreeable speech, and it is not possible to reject the words of those who speak again and again. She said, "Little father, grandfather, maternal uncle, why do you not let me go?" "We have been placed here by the general with the instruction 'Do not give solid and soft food to anyone else,' mother." "But do you see solid and soft food in my hands?" "We see a cluster of garlands." "Does your general not allow even making an offering of garlands?" "He does, mother." "Then go away," and having approached the Blessed One, she said, "May the Blessed One accept the cluster of garlands." The Blessed One, having looked at one of the general's attendants, had the cluster of garlands accepted. She, having paid homage to the Blessed One, having made the aspiration, "When I am reborn in this or that existence, may there not be a life of agitation for me; like this jasmine garland, in whatever place I am reborn, may I be dear indeed, and by name may I be Sumanā indeed," having been told by the Teacher "May you be happy," having paid homage, having circumambulated, she departed.
The Blessed One too, having gone to the general's house, sat down on the prepared seat. The general, having taken rice gruel, approached; the Teacher covered the bowl with his hand. "The community of monks is seated, venerable sir." "There is one almsfood obtained by us on the road." Having removed the garland, he saw the almsfood. The junior attendant said - "Master, the woman deceived me by saying 'garlands.'" The milk-rice was sufficient for all the monks, beginning with the Blessed One. The general gave his own gift. The Teacher, having done the meal duty, having spoken a blessing, departed. The general asked, "Who was she that gave the almsfood?" "The millionaire's daughter, master." "That woman is wise; for a man in whose house such a woman dwells, heavenly success is not difficult to obtain." Whom did he bring and establish in the position of chief wife?
She, having taken wealth from her father's house and from the general's house, having given gifts to the Truth-finder as long as life lasted, having performed meritorious deeds, having passed away from there, was reborn in the sensual-sphere heavenly world. At the very moment of rebirth, a rain of jasmine flowers fell, filling the entire heavenly world to a depth reaching the knees. The deities, thinking "This one has come having brought her own name by herself," gave her the name "Sumanā the goddess." She, wandering in the round of rebirths among gods and human beings for ninety-one cosmic cycles, with an unforsaken rain of jasmine flowers in whatever place she was reborn, was named "Sumanā, Sumanā" indeed. But at this time she took conception in the womb of the queen-consort of the king of Kosala. Those five hundred girls too, on that very day, having taken conception in various families, all came forth from their mothers' wombs on the very same day. At that very moment, a rain of jasmine flowers fell to a depth reaching the knees. Having seen that, the king, with a satisfied mind thinking "This one must be one who has formed a resolution in the past," having given her the name Sumanā thinking "My daughter has come having brought her own name by herself," having the city searched thinking "My daughter will not have been reborn alone," having heard "Five hundred girls have been born," had them all raised by himself. Month after month, as they came of age, he said "Bring them and show them to my daughter." Thus she should be understood as one who, having made great honour, having aspired to the aspiration, obtained her name in this way.
When she was seven years old, when Anāthapiṇḍika had had the monastery completed and had sent messengers to the Truth-finder, the Teacher, surrounded by the community of monks, went to Sāvatthī. Anāthapiṇḍika, having gone, said this to the king - "Great king, the coming of the Teacher here is a blessing for us and a blessing for you too. Having had the princess Sumanā, together with five hundred girls, take full pitchers and perfumes, garlands, and so on, send them out to meet the One of Ten Powers." The king, saying "Well done, great millionaire," did so accordingly. She too, having gone in the very manner stated by the king, having paid homage to the Teacher, having venerated him with perfumes, garlands, and so on, stood to one side. The Teacher taught her the Teaching. She, together with five hundred girls, became established in the fruition of stream-entry. Another five hundred girls, five hundred women, and five hundred lay followers too, at that very moment, attained the fruition of stream-entry. Thus on that day, right on the road, two thousand stream-enterers arose.
"She approached the Blessed One" - why did she approach? Because of the desire to ask a question. In the time of the One Enlightened by himself Kassapa, it is said, there were two monks who were friends. Among them, one fulfilled the principle of cordiality, one the duties for the refectory. The one fulfilling the principle of cordiality said to the other - "Friend, there is no fruit of what is not given; it is proper to eat having given to others what one has received oneself." The other, however, said - "Friend, you do not know; a gift is not to be allowed to go to waste; it is proper for one taking only enough for one's own sustenance to fulfil the duties for the refectory." Among them, neither was able to bring the other round to his own exhortation. Both, having fulfilled their own practice, having passed away from there, were reborn in the sensual-sphere heavenly world. There, the one fulfilling the principle of cordiality surpassed the other in five respects.
Thus they, wandering in the round of rebirths among gods and human beings, having spent one interval between Buddhas, in this time were reborn in Sāvatthī. The one fulfilling the principle of cordiality took conception in the womb of the queen-consort of the king of Kosala; the other took conception in the womb of her very own attendant woman. Those two people were born on the very same day. On the name-giving day, having bathed them and laid them down in the royal bedchamber, the mothers of both arranged the honour outside. Among them, the one fulfilling the principle of cordiality, having opened his eyes, having seen the great white parasol, the well-arranged royal couch, and the decorated and prepared dwelling, understood "I have been reborn in a royal family." He, reflecting "Having done what action have I been reborn here?" having known "Through the result of the principle of cordiality," reflecting "Where indeed has my companion been reborn?" having seen him lying on a low bed, thinking "This one did not heed my word that 'I am fulfilling the duties for the refectory'; now it is fitting to restrain him in this situation," said "My dear, you did not do as I said." Then what has happened? See my success; I am lying on the royal couch beneath the white parasol; you are lying on a low bed with merely a stiff covering. But why do you have conceit in dependence on this? Is not all this, made with bamboo slats and wrapped in rags, merely the earth element?
Sumanā, having heard their talk, thinking "There is no one near my brothers," going towards them, standing near the door, having heard the word "element," thought "This word 'element' does not exist outside. My brothers must be young gods who were ascetics" - "If I tell my parents 'These ones speak thus,' they will have them removed saying 'These are non-human spirits.' Without telling this matter to anyone else, I shall ask the one who cuts through uncertainty, the supreme goldsmith among men, my father, the great Gotama, the Ten-Powered One himself." Having eaten the morning meal, having approached the king, she said "I shall go to attend upon the Ten-Powered One." The king had five hundred chariots harnessed. For on the surface of the Indian subcontinent only three princesses obtained five hundred chariots from their fathers - the princess Cundī, daughter of King Bimbisāra; Visākhā, daughter of the millionaire Dhanañcaya; and this princess Sumanā. She, having taken garlands of scent, standing in the chariot, surrounded by five hundred chariots, thinking "I shall ask this question," approached the Blessed One.
"Suppose here" means suppose there were here. "One a donor" means one who, having given to another from the gain obtained by oneself, consumes - the one fulfilling the principle of cordiality. "One a non-donor" means one who, without giving to another what is obtained by oneself, consumes - the one fulfilling the duties for the refectory. "For them having become gods" means for them, for these having become gods. "Surpasses" means having overpowered, takes hold of, overwhelms, exceeds. "In authority" means by reason of being the foremost. "In these five respects" means he surpasses by these five reasons, like Sakka the king of gods over the remaining gods. In the passage beginning with "in human" and so on: in life span, like the Elder Mahākassapa, like the Elder Bākula, and like the Elder Ānanda; in beauty, like the Elder Mahāgatimba Abhaya, and like the minister of the storehouse; in happiness, like the son of the Raṭṭhapāla family, like the son of the millionaire Soṇa, and like the boy Yasa; in fame, like Dhammāsoka; likewise in authority - by these five reasons he is exceeding, the foremost.
"Mostly what is requested" means like the Elder Bākula, the Elder Sīvali, the Elder Ānanda, and so on, he mostly uses robes and so on that are requested - by these reasons he is exceeding, the foremost. "That is to say, liberation compared to liberation" means: whatever difference might be spoken of regarding the liberation of one compared to the liberation of the other, I do not say that - this is the meaning. For whether a seven-year-old boy penetrates liberation, or an elder monk of a hundred rains retreats, or a monk, or a nun, or a male lay follower, or a female lay follower, or a god, or Māra, or Brahmā - in the supramundane path that has been penetrated, there is no diversity whatsoever. "It is fitting" means it is proper. "Since indeed" means which indeed.
"Going through the space element" means going through space. "Faithful" means one who has faith in the qualities of the Triple Gem. "Thundering" means roaring. "Garlanded with lightning" means endowed with a lightning creeper moving across the face of the cloud, resembling a garland. "With a hundred peaks" means with a hundred summits; the meaning is endowed with a hundred cloud peaks arisen here and there. "Accomplished in vision" means a stream-enterer. "Surrounded by wealth" means surrounded by wealth being given through the influence of giving, like a flood of water; the meaning is having reached the heavenly world. "After death" means in the world beyond. "Rejoices in heaven" means in whichever heaven he arises, right there he rejoices.
2.
Commentary on the Cundī Discourse
32. In the second, "with five hundred chariots" means having eaten the morning meal, having sent to her father's presence, having had five hundred chariots harnessed, surrounded by them - this is the meaning. "Approached" means thinking "I shall ask about the discussion on questions that took place with my brother," having taken perfumes, garlands, bath powder, and so on, she approached. "Yadeva so hoti" means whenever he is such. Or else, whoever he is. "Morality pleasing to the noble ones" means morality associated with the path and fruition. For those are pleasing to the noble ones; they do not abandon them even in another existence. The remainder should be understood by the method stated in the Aggappasāda Sutta in the Book of Fours.
3.
Commentary on the Uggaha Discourse
33. In the third, "at Bhaddiya" means in the city of Bhaddiya. "In the Jātiyā grove" means in a jungle thicket that was naturally grown and planted, connected as one with the Himalayas; the meaning is that he dwells in that forest in dependence on that city. "As the fourth with himself" means the fourth including himself. But why did he invite the Blessed One as only the fourth with himself? It is said that there was a great blessing ceremony in his house, and there, with great arrangement, many people would assemble. They would be difficult to manage while serving the Community of monks, so he invited him as only the fourth with himself. And moreover this thought also occurred to him - "The young girls, with timid minds in the midst of the great Community of monks while the Teacher is exhorting, would not be able to receive the exhortation." For this reason too he invited him as only the fourth with himself. "Let the Blessed One exhort them, venerable sir" means venerable sir, the Blessed One, let him exhort them, let him exhort them - this is the meaning. For this is the genitive case used in the sense of the dative. "For what would be for them" means whatever exhortation and instruction for them. And having said thus, that millionaire, thinking "These girls, receiving exhortation in my presence, would be embarrassed," having paid homage to the Blessed One, departed.
"Of the husband" means of the husband. "Out of compassion" means dependent on sympathy. "Ones who rise early" means habitually rising before all others. "Ones who retire late" means habitually lying down last of all. For it is not proper for a woman to eat first and ascend the bed to lie down; rather, having fed all the household attendants, having arranged the utensils and equipment, having known which cattle and so on have come and which have not come, having planned the work to be done the next day, having taken the key and signet ring in hand, if there is food, having eaten, if there is not, having had something else cooked, having satisfied everyone, it is proper to lie down afterwards. Even when lying down, it is not proper to sleep until sunrise; rather, having risen before all others, having summoned the slaves and labourers, having planned the work saying "Do this and that work," having had the cows milked, it is proper to do all the duties to be done in the house under one's own supervision. With reference to this meaning he said "ones who rise early, ones who retire late." "Ones who are willing to do what is asked" means habitually looking at the face saying "What shall we do? What shall we do?" "Ones who conduct themselves agreeably" means habitually performing only agreeable actions. "Ones who speak pleasantly" means habitually speaking only pleasant words. "We will venerate" means we will venerate with the offering of the four requisites.
"When they have arrived" means those who have come to one's presence. "We will honour them with a seat and water" means we will honour them with a seat and with water for washing the feet. And here, daily honour should be given to mother and father. But for ascetics and brahmins who have arrived, having given a seat and water for washing the feet, honour should be given.
"Wool" means goat wool. "Therein we will be skilled" means we will be proficient in the disentangling, washing, dyeing, making into skeins and so on of goat wool, and in the rolling, pounding, beating, spinning and so on of cotton. "Endowed with investigation into the means for that" means endowed with investigation that serves as the means in that arrangement of wool and cotton, occurring thus: "At this time, it is proper to do this particular thing." "Able to do and able to arrange" means the meaning is that we will be both fit and capable of doing it ourselves and of having it done by others.
"We will know what has been done as done and what has not been done as not done" means for those who have come having done such and such work for the whole day, for those who have come having done such and such work for half a day, for those who are idle and sitting at home, we will know that such and such should be given and such and such should be done - thus we will know. "And the strength and weakness of the sick" means if, at the time of their sickness, having given them medicine, food, and so on, they do not make the illness comfortable, "These ones, in the time of health, make us do whatever they wish. In the time of sickness they do not even know of our existence" - thus, becoming dispassionate, they afterwards do not perform their duties, or they perform them badly. Therefore, having known their strength and weakness, we will know what should be given and what should be done - thus he shows that you should train in this way. "Solid and soft food of his" means solid food and soft food of his, of the people belonging to the household. "According to their due share" means by the share to be received, the meaning is in accordance with each one's own portion to be obtained. "We will distribute" means we will give. "We will safeguard" means we will accomplish.
"Not gamblers" means not gamblers by way of gambling with men or gambling with liquor. "Not thieves" means not thieves, not robbers. "Not drunkards" means not drunkards by way of addiction to liquor and so on.
Having thus concluded the discourse, now taking the pinnacle with verses, he said beginning with "He who supports her always." Therein, "supports" means nourishes, looks after. "One who brings all desires" means one who gives all desires. "A good woman" means a good woman. "Thus conducts herself" means having fulfilled this much duty, she conducts herself. "The Agreeable gods are those" means the Nimmānaratī gods. For they, having created whatever form they wish, because of delighting therein, are called both Nimmānaratī and Agreeable.
4.
Commentary on the Sīha the General Discourse
34. In the fourth, "visible here and now" means to be seen by oneself. "A donor" means a hero in giving. He does not stand on mere faith alone, but is also able to relinquish - this is the meaning. "A master of giving" means whatever gift he gives, he gives as its master, not as a slave, not as a friend. For whoever himself eats what is sweet and gives to others what is not sweet, he gives having become a slave of the gift, which is reckoned as the thing to be given. Whoever gives the very same thing that he himself eats, he gives having become a friend. But whoever sustains himself with whatever and gives what is sweet to others, he gives having become a master, a chief, an owner. With reference to such a one it was said - "A master of giving."
"Unabashed" means not become powerless. "Confident" means one who has attained knowledge and pleasure. "Having attained the company" means having gone to the state of being together, to oneness. "Having made opportunity" means by whatever action there is opportunity there, because of that having been done, they have made opportunity. But since that is indeed wholesome, therefore it is said "having made merit." "Are glad" means they rejoice and are delighted. "Of the unattached one" means of the Truth-finder who is independent. "Such a one" means of one who has attained the characteristic of such-likeness.
5.
Commentary on the Benefits of Giving Discourse
35. In the fifth, "one does not depart from the duties of a householder" means one is of unbroken five precepts. "Following the Teaching of the virtuous" means following the Teaching of good persons, of great men. "The peaceful associate with him" means good persons - Buddhas, Individually Enlightened Ones, and disciples of the Truth-finder - associate with him.
6.
Commentary on the Timely Giving Discourse
36. In the sixth, "timely gifts" means fitting gifts, appropriate gifts; the meaning is suitable gifts. "New crops" means the first crops. "New fruits" means the first fruits arisen first from the park. "First establishes them among the virtuous" means having first given to the virtuous, one afterwards consumes them oneself. "Bountiful" means one who knows what is spoken. "Given in proper time" means given at the fitting and appropriate time. "Rejoice" means standing to one side, they rejoice. "Service" means they perform attendant's work with the body. "With a non-regressing mind" means with a mind free from dissatisfaction. "Where what is given is of great fruit" means in whichever place what is given is of great fruit, there one should give.
7.
Commentary on the Food Discourse
37. In the seventh, "gives life" means gives the gift of life. "Beauty" means bodily beauty. "Happiness" means bodily and mental happiness. "Strength" means bodily strength. "Discernment" means fitting and ready discernment.
8.
Commentary on the Faith Discourse
38. In the eighth, "have compassion" means they help. "A great tree with a trunk" means like a great tree accomplished in trunk. "In a delightful place" means in a delightful gathering place. "Those needing shade go for shade" means those who are desirous of shade approach the shade. "Humble in conduct" means of humble conduct. "Non-obstinate" means devoid of the obstinacy of wrath and conceit. "Gentle" means endowed with meekness, with pure morality. "Kindly in speech" means one who speaks in a friendly manner.
9.
Commentary on the Son Discourse
39. In the ninth, "having been supported, he will support us" means supported and looked after by us through breast-milk feeding, growth of hands and feet, and so on, he will support us in old age through washing of hands and feet, bathing, giving of rice gruel, meals, and so on. "Or he will do our duties for us" means having set aside his own work, he will go and do the duties that have arisen for us in the royal court and so on. "The family lineage will stand for a long time" means when a son protects without destroying our property - fields, sites, unwrought gold, gold and so on - the family lineage will stand for a long time; or he will continue without interrupting the ticket meals and so on established by us, and thus too our family lineage will stand for a long time. "He will proceed as an heir" means by practice conforming to the family lineage, making himself worthy of inheritance, he will proceed to receive our property as inheritance. "He will give offerings" means having made a transference of merit, from the third day onwards he will give gifts.
"The peaceful, good persons" - in this instance, those who are peaceful and good persons by right practice towards mother and father should be understood. "Recollecting what was done before" means recollecting the virtue done first by mother and father. "One who follows exhortation" means the doer of the exhortation given by mother and father. "One who nourishes those who supported him" means one who nourishes those by whom he was supported. "Praiseworthy" means he is to be praised by the great multitude of people in this very life.
10.
Commentary on the Son of the Great Wealthy Man Discourse
40. In the tenth, "great sal trees" means great trees. "They grow with branches, leaves and foliage" means they grow with small branches and with foliage reckoned as leaves. "In the forest" means in an uninhabited place. "In a great wood" means in a great forest, a wilderness. The remainder is of manifest meaning everywhere.
The Chapter on Sumana is fourth.