The Chapter with Sumanā

AN 5.31 With Sumanā Sumanasutta

At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, suppose there were two disciples equal in faith, ethics, and wisdom. One is a giver, one is not. When their body breaks up, after death, they're reborn in a good place, a heavenly realm. When they have become gods, would there be any distinction or difference between them?"

"There would be, Sumanā," said the Buddha.

"As a god, the one who was a giver surpasses the other in five respects: heavenly lifespan, beauty, happiness, glory, and sovereignty. As a god, the one who was a giver surpasses the other in these five respects."

"But sir, if they pass away from there and come back to this place as human beings, would there still be any distinction or difference between them?"

"There would be, Sumanā," said the Buddha.

"As a human being, the one who was a giver would surpass the other in five respects: human lifespan, beauty, happiness, glory, and sovereignty. As a human being, the one who was a giver surpasses the other in these five respects."

"But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?"

"There would be, Sumanā," said the Buddha.

"As a renunciate, the one who was a giver surpasses the other in five respects. They usually use only what they've been invited to accept---robes, almsfood, lodgings, and medicines and supplies for the sick---rarely using them without invitation. When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones. As a renunciate, the one who was a giver surpasses the other in these five respects."

"But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?"

"In that case, I say there is no difference between the freedom of one and the freedom of the other."

"It's incredible, sir, it's amazing! This is quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates."

"That's so true, Sumanā. It's quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates."

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"The moon so immaculate,
journeying across the dimension of space;
outshines with its radiance
all the world's stars.

So too, a faithful individual,
perfect in ethics,
outshines with their generosity
all the world's stingy people.

The thundering rain cloud,
its hundred peaks wreathed in lightning,
pours down over the rich earth,
soaking the uplands and valleys.

Even so, an astute person accomplished in vision,
a disciple of the fully awakened Buddha,
surpasses a stingy person
in five respects:

long life and fame,
beauty and happiness.
Lavished with riches,
they depart to rejoice in heaven."

AN 5.32 With Cundī Cundīsutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, my brother, Prince Cunda, says this: 'Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn't kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.' And so I ask the Buddha: Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?"

"Cundī, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings---be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best.

The noble eightfold path is said to be the best of all conditioned things. Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.

Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best.

The Saṅgha of the Realized One's disciples is said to be the best of all communities and groups. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha's disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best.

The ethical conduct loved by the noble ones is said to be the best of all ethics. It is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Those who fulfill the ethics loved by the noble ones fulfill the best. Fulfilling the best, the result is the best.

For those who, knowing the best teaching,
base their confidence on the best---
confident in the best Awakened One,
supremely worthy of a religious donation;

confident in the best teaching,
the bliss of fading and stilling;
confident in the best Saṅgha,
the supreme field of merit---

giving gifts to the best,
the best of merit grows:
the best lifespan, beauty,
fame, reputation, happiness, and strength.

An intelligent person gives to the best,
settled on the best teaching.
When they become a god or human,
they rejoice at reaching the best."

AN 5.33 With Uggaha Uggahasutta

At one time the Buddha was staying near Bhaddiya, in Jātiyā Wood.

Then Uggaha, Meṇḍaka's grandson, went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, may the Buddha please accept tomorrow's meal from me, together with three other monks." The Buddha consented with silence. Then, knowing that the Buddha had consented, Uggaha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha's home, where he sat on the seat spread out. Then Uggaha served and satisfied the Buddha with his own hands with delicious fresh and cooked foods.

When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side, and said to him, "Sir, these girls of mine will be going to their husbands' families. May the Buddha please advise and instruct them. It will be for their lasting welfare and happiness."

Then the Buddha said to those girls:

"So, girls, you should train like this: 'Our parents will give us to a husband wanting what's best, out of kindness and sympathy. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.' That's how you should train.

So, girls, you should train like this: 'Those our husband respects---mother and father, ascetics and brahmins---we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.' That's how you should train.

So, girls, you should train like this: 'We will be deft and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.' That's how you should train.

So, girls, you should train like this: 'We will know what work our husband's domestic bondservants, servants, and workers have completed, and what they've left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of fresh and cooked foods.' That's how you should train.

So, girls, you should train like this: 'We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.' That's how you should train. When they have these five qualities, females---when their body breaks up, after death---are reborn in company with the Gods of the Agreeable Host.

She'd never look down on her husband,
who's always eager to work hard,
always looking after her,
and bringing whatever she wants.

And a good woman never scolds her husband
with jealous words.
Being astute, she reveres
those respected by her husband.

She gets up early, works tirelessly,
and manages the domestic help.
She's agreeable to her husband,
and preserves his wealth.

A lady who fulfills these duties
according to her husband's desire,
is reborn among the gods
called 'Agreeable'."

AN 5.34 With General Sīha Sīhasenāpatisutta

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then General Sīha went up to the Buddha, bowed, sat down to one side, and asked him, "Sir, can you point out a fruit of giving that's apparent in the present life?"

"I can, Sīha," said the Buddha.

"A giver, a donor is dear and beloved to many people. This is a fruit of giving that's apparent in the present life.

Furthermore, good and true persons associate with a giver. This is another fruit of giving that's apparent in the present life.

Furthermore, a giver gains a good reputation. This is another fruit of giving that's apparent in the present life.

Furthermore, a giver enters any kind of assembly bold and assured, whether it's an assembly of aristocrats, brahmins, householders, or ascetics. This is another fruit of giving that's apparent in the present life.

Furthermore, when a giver's body breaks up, after death, they're reborn in a good place, a heavenly realm. This is a fruit of giving to do with lives to come."

When he said this, General Sīha said to the Buddha, "When it comes to those four fruits of giving that are apparent in the present life, I don't have to rely on faith in the Buddha, for I know them too. I'm a giver, a donor, and am dear and beloved to many people. I'm a giver, and good and true persons associate with me. I'm a giver, and I have this good reputation: 'General Sīha gives, serves, and attends on the Saṅgha.' I'm a giver, and I enter any kind of assembly bold and assured, whether it's an assembly of aristocrats, brahmins, householders, or ascetics. When it comes to these four fruits of giving that are apparent in the present life, I don't have to rely on faith in the Buddha, for I know them too. But when the Buddha says: 'When a giver's body breaks up, after death, they're reborn in a good place, a heavenly realm.' I don't know this, so I have to rely on faith in the Buddha."

"That's so true, Sīha! That's so true! When a giver's body breaks up, after death, they're reborn in a good place, a heavenly realm.

Giving, you're loved and befriended by many people.
You get a good reputation, and your fame grows.
A generous man enters an assembly
bold and assured.

So an astute person, seeking happiness,
>would give gifts,
having driven out the stain of stinginess.
They live long in the heaven of the Three and Thirty,
enjoying the company of the gods.

Having taken the opportunity to do good,
>when they pass from here
they wander radiant in the Garden of Delight.
There they delight, rejoice, and enjoy themselves,
provided with the five kinds of sensual stimulation.
Having practiced the word of the unattached, the unaffected,
disciples of the Holy One rejoice in heaven."

AN 5.35 The Benefits of Giving Dānānisaṁsasutta

"Mendicants, there are five benefits of giving. What five? A giver, a donor is dear and beloved by many people. Good and true persons associate with them. They get a good reputation. They don't neglect a layperson's duties. When their body breaks up, after death, they're reborn in a good place, a heavenly realm. These are the five benefits of giving.

Giving, one is loved,
and follows the way of the good.
The good, disciplined spiritual practitioners
always associate with you.

They teach you the Dhamma
that dispels all suffering.
Having understood this teaching,
the undefiled one is fully extinguished."

AN 5.36 Timely Gifts Kāladānasutta

"Mendicants, there are these five timely gifts. What five? A gift to a visitor. A gift to someone setting out on a journey. A gift to someone who is sick. A gift at a time of famine. Presenting the freshly harvested grains and fruits first to those who are ethical. These are the five timely gifts.

The wise give at the right time,
being bountiful and rid of stinginess.
A religious donation at the right time
to the noble ones, sincere and unaffected,

given with a clear and confident mind,
is indeed abundant.
Those who rejoice at that,
or do other services,
don't miss out on the offering;
they too have a share in the merit.

So you should give without holding back,
where a gift is very fruitful.
The good deeds of sentient beings
support them in the next world."

AN 5.37 Food Bhojanasutta

"Mendicants, when a giver gives food, they give the recipients five things. What five? Long life, beauty, happiness, strength, and eloquence.

Giving long life, they have long life as a god or human.

Giving beauty, they have beauty as a god or human.

Giving happiness, they have happiness as a god or human.

Giving strength, they have strength as a god or human.

Giving eloquence, they are eloquent as a god or human.

When a giver gives food, they give the recipients five things.

Being attentive, one is a giver of life, strength,
beauty, and eloquence.
An intelligent giver of happiness
gains happiness in return.

Giving life, strength, beauty,
happiness, and eloquence,
they're long-lived and famous
wherever they're reborn."

AN 5.38 Faith Saddhasutta

"Mendicants, a faithful gentleman gets five benefits. What five? The true persons in the world show sympathy first to the faithful, not so much to the unfaithful. They first approach the faithful, not so much the unfaithful. They first receive alms from the faithful, not so much the unfaithful. They first teach Dhamma to the faithful, not so much the unfaithful. When their body breaks up, after death, the faithful are reborn in a good place, a heavenly realm. A faithful gentleman gets these five benefits.

Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around. In the same way, a faithful gentleman becomes a refuge for many people---monks, nuns, laywomen, and laymen.

With its branches, leaves, and fruit,
a great tree with its strong trunk,
firmly-rooted and fruit-bearing,
supports many birds.

It's a lovely place,
frequented by the sky-soarers.
Those that need shade go in the shade,
those that need fruit enjoy the fruit.

So too, a faithful individual
is perfect in ethics,
humble and amenable,
sweet, courteous, and tender.

Those free of greed, freed of hate,
free of delusion, undefiled,
fields of merit for the world,
associate with such a person.

They teach them the Dhamma,
that dispels all suffering.
Having understood this teaching,
the undefiled one is fully extinguished."

AN 5.39 A Child Puttasutta

"Mendicants, parents see five reasons to wish for the birth of a child in the family. What five? Since we looked after them, they'll look after us. They'll do their duty for us. The family traditions will last. They'll take care of the inheritance. Or else when we have passed away they'll give an offering on our behalf. Parents see these five reasons to wish for the birth of a child in the family.

Seeing five reasons,
astute people wish for a child.
Since we looked after them, they'll look after us.
They'll do their duty for us.

The family traditions will last.
They'll take care of the inheritance.
Or else when we have passed away
they'll give an offering on our behalf.

Seeing these five reasons
astute people wish for a child.
And so true persons,
grateful and thankful,

look after their parents,
remembering past deeds.
They do for their parents,
as their parents did for them in the past.

Following their advice,
>looking after those who raised them,
the family traditions are not lost.
Faithful, accomplished in ethics,
such a child is praiseworthy."

AN 5.40 Great Sal Trees Mahāsālaputtasutta

"Mendicants, great sal trees grow in five ways supported by the Himalayas, the king of mountains. What five? The branches, leaves, and foliage; the bark; the shoots; the softwood; and the hardwood. Great sal trees grow in these five ways supported by the Himalayas, the king of mountains.

In the same way, a family grows in five ways supported by a family head with faith. What five? Faith, ethics, learning, generosity, and wisdom. A family grows in these five ways supported by a family head with faith.

Supported by the mountain crags
in the wilds, the formidable forest,
the tree grows
to become lord of the forest.

So too, when the family head
is ethical and faithful,
supported by them, they grow:
children, partners, and kin,
colleagues, relatives,
and those dependent for their livelihood.

Seeing the ethical conduct of the virtuous,
the generosity and good deeds,
those who see clearly
do likewise.

Having practiced the teaching here,
the path that goes to a good place,
they delight in the heavenly realm,
enjoying all the pleasures they desire."