---
title: "Numbered Discourses: The Fives · Aṅguttara Nikāya · Pañcakanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 5 of 36
url: https://scriptura.si/works/pali-anguttara-nikaya-5/5/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Fives · Aṅguttara Nikāya · Pañcakanipāta, section 5. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-5/5/"
---

# Numbered Discourses: The Fives · Aṅguttara Nikāya · Pañcakanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in fives: five hindrances, five strengths, five subjects for frequent reflection.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 5. With Sumanā · AN 5.31–5.40

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/5/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/5/#p-N

[¶0] AN 5.31 · With Sumanā

> Pali: AN 5.31 · Sumanasutta

[¶1] 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:

> Pali: Ekaṁ samayaṁ …pe… anāthapiṇḍikassa ārāme. Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho sumanā rājakumārī bhagavantaṁ etadavoca:

[¶2] “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?”

> Pali: “Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā— eko dāyako, eko adāyako. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyuṁ. Devabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

[¶3] “There would be, Sumanā,” said the Buddha.

> Pali: “Siyā, sumane”ti bhagavā avoca:

[¶4] “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.”

> Pali: “yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti— dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena. Yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

[¶5] “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?”

> Pali: “Sace pana te, bhante, tato cutā itthattaṁ āgacchanti, manussabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

[¶6] “There would be, Sumanā,” said the Buddha.

> Pali: “Siyā, sumane”ti bhagavā avoca:

[¶7] “As a human being, the one who was a giver surpasses 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.”

> Pali: “yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti— mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena. Yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

[¶8] “But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?”

> Pali: “Sace pana te, bhante, ubho agārasmā anagāriyaṁ pabbajanti, pabbajitānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

[¶9] “There would be, Sumanā,” said the Buddha.

> Pali: “Siyā, sumane”ti bhagavā avoca:

[¶10] “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.”

> Pali: “yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti— yācitova bahulaṁ cīvaraṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ piṇḍapātaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ senāsanaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjati appaṁ ayācito. Yehi kho pana sabrahmacārīhi saddhiṁ viharati tyassa manāpeneva bahulaṁ kāyakammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ vacīkammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ manokammena samudācaranti appaṁ amanāpena, manāpaṁyeva bahulaṁ upahāraṁ upaharanti appaṁ amanāpaṁ. Yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.

[¶11] “But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”

> Pali: “Sace pana te, bhante, ubho arahattaṁ pāpuṇanti, arahattappattānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

[¶12] “In that case, I say there is no difference between the freedom of one and the freedom of the other.”

> Pali: “Ettha kho panesāhaṁ, sumane, na kiñci nānākaraṇaṁ vadāmi, yadidaṁ vimuttiyā vimuttin”ti.

[¶13] “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.”

> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvañcidaṁ, bhante, alameva dānāni dātuṁ alaṁ puññāni kātuṁ; yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.

[¶14] “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.”

> Pali: “Evametaṁ, sumane. Alañhi, sumane, dānāni dātuṁ alaṁ puññāni kātuṁ. Devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.

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

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶16] “The moon so immaculate,
journeying across the dimension of space;
outshines with its radiance
all the world’s stars.

> Pali: “Yathāpi cando vimalo,
gacchaṁ ākāsadhātuyā;
Sabbe tārāgaṇe loke,
ābhāya atirocati.

[¶17] So too, a faithful individual,
perfect in ethics,
outshines with their generosity
all the world’s stingy people.

> Pali: Tatheva sīlasampanno,
saddho purisapuggalo;
Sabbe maccharino loke,
cāgena atirocati.

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

> Pali: Yathāpi megho thanayaṁ,
vijjumālī satakkaku;
Thalaṁ ninnañca pūreti,
abhivassaṁ vasundharaṁ.

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

> Pali: Evaṁ dassanasampanno,
sammāsambuddhasāvako;
Macchariṁ adhigaṇhāti,
pañcaṭhānehi paṇḍito.

[¶20] long life and fame,
beauty and happiness.
Lavished with riches,
they depart to rejoice in heaven.”

> Pali: Āyunā yasasā ceva,
vaṇṇena ca sukhena ca;
Sa ve bhogaparibyūḷho,
pecca sagge pamodatī”ti.

[¶21] > Pali: Paṭhamaṁ.

[¶22] AN 5.32 · With Cundī

> Pali: AN 5.32 · Cundīsutta

[¶23] 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:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho cundī rājakumārī pañcahi rathasatehi pañcahi ca kumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho cundī rājakumārī bhagavantaṁ etadavoca:

[¶24] “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 intoxicants of beer, wine, and liquor. 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?”

> Pali: “Amhākaṁ, bhante, bhātā cundo nāma rājakumāro, so evamāha: ‘yadeva so hoti itthī vā puriso vā buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’ti. Sāhaṁ, bhante, bhagavantaṁ pucchāmi: ‘kathaṁrūpe kho, bhante, satthari pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? Kathaṁrūpe dhamme pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? Kathaṁrūpe saṅghe pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? Kathaṁrūpesu sīlesu paripūrakārī kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’”ti?

[¶25] “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.

> Pali: “Yāvatā, cundi, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho. Ye kho, cundi, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶26] 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.

> Pali: Yāvatā, cundi, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṁ aggamakkhāyati. Ye, cundi, ariye aṭṭhaṅgike magge pasannā, agge te pasannā, agge kho pana pasannānaṁ aggo vipāko hoti.

[¶27] 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.

> Pali: Yāvatā, cundi, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṁ aggamakkhāyati, yadidaṁ— madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṁ. Ye kho, cundi, virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶28] 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 individual persons. 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 cupped 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.

> Pali: Yāvatā, cundi, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṁ aggamakkhāyati, yadidaṁ— cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Ye kho, cundi, saṅghe pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶29] 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.

> Pali: Yāvatā, cundi, sīlāni, ariyakantāni sīlāni tesaṁ aggamakkhāyati, yadidaṁ— akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. Ye kho, cundi, ariyakantesu sīlesu paripūrakārino, agge te paripūrakārino. Agge kho pana paripūrakārīnaṁ aggo vipāko hotīti.

[¶30] 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;

> Pali: Aggato ve pasannānaṁ,
aggaṁ dhammaṁ vijānataṁ;
Agge buddhe pasannānaṁ,
dakkhiṇeyye anuttare.

[¶31] confident in the best teaching,
the bliss of fading and stilling;
confident in the best Saṅgha,
the supreme field of merit—

> Pali: Agge dhamme pasannānaṁ,
virāgūpasame sukhe;
Agge saṅghe pasannānaṁ,
puññakkhette anuttare.

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

> Pali: Aggasmiṁ dānaṁ dadataṁ,
aggaṁ puññaṁ pavaḍḍhati;
Aggaṁ āyu ca vaṇṇo ca,
yaso kitti sukhaṁ balaṁ.

[¶33] 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.”

> Pali: Aggassa dātā medhāvī,
aggadhammasamāhito;
Devabhūto manusso vā,
aggappatto pamodatī”ti.

[¶34] > Pali: Dutiyaṁ.

[¶35] AN 5.33 · With Uggaha

> Pali: AN 5.33 · Uggahasutta

[¶36] At one time the Buddha was staying near Bhaddiya in Jātiyā Wood.

> Pali: Ekaṁ samayaṁ bhagavā bhaddiye viharati jātiyā vane.

[¶37] Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, would the Buddha, together with three other monks, please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Uggaha rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: Atha kho uggaho meṇḍakanattā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggaho meṇḍakanattā bhagavantaṁ etadavoca: “Adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho uggaho meṇḍakanattā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶38] 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 down on the seat spread out. Then Uggaha served and satisfied the Buddha with his own hands with delicious fresh and cooked foods.

> Pali: Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena uggahassa meṇḍakanattuno nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggaho meṇḍakanattā bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

[¶39] 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.”

> Pali: Atha kho uggaho meṇḍakanattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggaho meṇḍakanattā bhagavantaṁ etadavoca: “imā me, bhante, kumāriyo patikulāni gamissanti. Ovadatu tāsaṁ, bhante, bhagavā; anusāsatu tāsaṁ, bhante, bhagavā, yaṁ tāsaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

[¶40] Then the Buddha said to those girls:

> Pali: Atha kho bhagavā tā kumāriyo etadavoca:

[¶41] “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.

> Pali: “tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ: ‘yassa vo mātāpitaro bhattuno dassanti atthakāmā hitesino anukampakā anukampaṁ upādāya, tassa bhavissāma pubbuṭṭhāyiniyo pacchānipātiniyo kiṅkārapaṭissāviniyo manāpacāriniyo piyavādiniyo’ti. Evañhi vo, kumāriyo, sikkhitabbaṁ.

[¶42] 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.

> Pali: Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ: ‘ye te bhattu garuno bhavissanti mātāti vā pitāti vā samaṇabrāhmaṇāti vā, te sakkarissāma garuṁ karissāma mānessāma pūjessāma abbhāgate ca āsanodakena paṭipūjessāmā’ti. Evañhi vo, kumāriyo, sikkhitabbaṁ.

[¶43] 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.

> Pali: Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ: ‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā, tatrupāyāya vīmaṁsāya samannāgatā, alaṁ kātuṁ alaṁ saṁvidhātun’ti. Evañhi vo, kumāriyo, sikkhitabbaṁ.

[¶44] 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.

> Pali: Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ: ‘yo so bhattu abbhantaro antojano dāsāti vā pessāti vā kammakarāti vā, tesaṁ katañca katato jānissāma akatañca akatato jānissāma, gilānakānañca balābalaṁ jānissāma, khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajissāmā’ti. Evañhi vo, kumāriyo, sikkhitabbaṁ.

[¶45] 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 possess these five qualities, ladies—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host.

> Pali: Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ: ‘yaṁ bhattā āharissati dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, taṁ ārakkhena guttiyā sampādessāma, tattha ca bhavissāma adhuttī athenī asoṇḍī avināsikāyo’ti. Evañhi vo, kumāriyo, sikkhitabbaṁ. Imehi kho, kumāriyo, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatīti.

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

> Pali: Yo naṁ bharati sabbadā,
niccaṁ ātāpi ussuko;
Sabbakāmaharaṁ posaṁ,
bhattāraṁ nātimaññati.

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

> Pali: Na cāpi sotthi bhattāraṁ,
issācārena rosaye;
Bhattu ca garuno sabbe,
paṭipūjeti paṇḍitā.

[¶48] She gets up early, works tirelessly,
and manages the domestic help.
She’s agreeable to her husband,
and preserves his wealth.

> Pali: Uṭṭhāhikā analasā,
saṅgahitaparijjanā;
Bhattu manāpaṁ carati,
sambhataṁ anurakkhati.

[¶49] A lady who fulfills these duties
according to her husband’s desire,
is reborn among the gods
called ‘Agreeable’.”

> Pali: Yā evaṁ vattatī nārī,
bhattuchandavasānugā;
Manāpā nāma te devā,
yattha sā upapajjatī”ti.

[¶50] > Pali: Tatiyaṁ.

[¶51] AN 5.34 · With General Sīha

> Pali: AN 5.34 · Sīhasenāpatisutta

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

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶53] 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?”

> Pali: Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sīho senāpati bhagavantaṁ etadavoca: “sakkā nu kho, bhante, bhagavā sandiṭṭhikaṁ dānaphalaṁ paññāpetun”ti?

[¶54] “I can, Sīha,” said the Buddha.

> Pali: “Sakkā, sīhā”ti bhagavā avoca:

[¶55] “A giver, a donor is dear and beloved to many people. This is a fruit of giving that’s apparent in the present life.

> Pali: “dāyako, sīha, dānapati bahuno janassa piyo hoti manāpo. Yampi, sīha, dāyako dānapati bahuno janassa piyo hoti manāpo, idampi sandiṭṭhikaṁ dānaphalaṁ.

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

> Pali: Puna caparaṁ, sīha, dāyakaṁ dānapatiṁ santo sappurisā bhajanti. Yampi, sīha, dāyakaṁ dānapatiṁ santo sappurisā bhajanti, idampi sandiṭṭhikaṁ dānaphalaṁ.

[¶57] Furthermore, a giver gains a good reputation. This is another fruit of giving that’s apparent in the present life.

> Pali: Puna caparaṁ, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati. Yampi, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati, idampi sandiṭṭhikaṁ dānaphalaṁ.

[¶58] Furthermore, a giver enters any kind of assembly bold and self-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.

> Pali: Puna caparaṁ, sīha, dāyako dānapati yaṁ yadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto. Yampi, sīha, dāyako dānapati yaṁ yadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto, idampi sandiṭṭhikaṁ dānaphalaṁ.

[¶59] 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.”

> Pali: Puna caparaṁ, sīha, dāyako dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Yampi, sīha, dāyako dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, idaṁ samparāyikaṁ dānaphalan”ti.

[¶60] 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 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 self-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 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.”

> Pali: Evaṁ vutte, sīho senāpati bhagavantaṁ etadavoca: “yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi. Ahaṁ, bhante, dāyako dānapati bahuno janassa piyo manāpo. Ahaṁ, bhante, dāyako dānapati; maṁ santo sappurisā bhajanti. Ahaṁ, bhante, dāyako dānapati; mayhaṁ kalyāṇo kittisaddo abbhuggato: ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti. Ahaṁ, bhante, dāyako dānapati yaṁ yadeva parisaṁ upasaṅkamāmi—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—visārado upasaṅkamāmi amaṅkubhūto. Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi. Yañca kho maṁ, bhante, bhagavā evamāha: ‘dāyako, sīha, dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti, etāhaṁ na jānāmi; ettha ca panāhaṁ bhagavato saddhāya gacchāmī”ti.

[¶61] “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.

> Pali: “Evametaṁ, sīha, evametaṁ, sīha. Dāyako dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatīti.

[¶62] 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 self-assured.

> Pali: Dadaṁ piyo hoti bhajanti naṁ bahū,
Kittiñca pappoti yaso ca vaḍḍhati;
Amaṅkubhūto parisaṁ vigāhati,
Visārado hoti naro amaccharī.

[¶63] So an astute person, seeking happiness, <j>would give gifts,
having driven out the stain of stinginess.
They live long in the Third Heaven,
enjoying the company of the gods.

> Pali: Tasmā hi dānāni dadanti paṇḍitā,
Vineyya maccheramalaṁ sukhesino;
Te dīgharattaṁ tidive patiṭṭhitā,
Devānaṁ sahabyagatā ramanti te.

[¶64] Having taken the opportunity to do good, <j>when they pass from here
they wander self-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, <j>the unaffected,
disciples of the Holy One rejoice in heaven.”

> Pali: Katāvakāsā katakusalā ito cutā,
Sayaṁpabhā anuvicaranti nandanaṁ;
Te tattha nandanti ramanti modare,
Samappitā kāmaguṇehi pañcahi;
Katvāna vākyaṁ asitassa tādino,
Ramanti sagge sugatassa sāvakā”ti.

[¶65] > Pali: Catutthaṁ.

[¶66] AN 5.35 · The Benefits of Giving

> Pali: AN 5.35 · Dānānisaṁsasutta

[¶67] “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.

> Pali: “Pañcime, bhikkhave, dāne ānisaṁsā. Katame pañca? Bahuno janassa piyo hoti manāpo; santo sappurisā bhajanti; kalyāṇo kittisaddo abbhuggacchati; gihidhammā anapagato hoti; kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ime kho, bhikkhave, pañca dāne ānisaṁsāti.

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

> Pali: Dadamāno piyo hoti,
sataṁ dhammaṁ anukkamaṁ;
Santo naṁ sadā bhajanti,
saññatā brahmacārayo.

[¶69] They teach you the Dhamma
that casts aside all suffering.
Having understood this teaching,
the undefiled one is fully extinguished.”

> Pali: Te tassa dhammaṁ desenti,
Sabbadukkhāpanūdanaṁ;
Yaṁ so dhammaṁ idhaññāya,
Parinibbāti anāsavo”ti.

[¶70] > Pali: Pañcamaṁ.

[¶71] AN 5.36 · Timely Gifts

> Pali: AN 5.36 · Kāladānasutta

[¶72] “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.

> Pali: “Pañcimāni, bhikkhave, kāladānāni. Katamāni pañca? Āgantukassa dānaṁ deti; gamikassa dānaṁ deti; gilānassa dānaṁ deti; dubbhikkhe dānaṁ deti; yāni tāni navasassāni navaphalāni tāni paṭhamaṁ sīlavantesu patiṭṭhāpeti. Imāni kho, bhikkhave, pañca kāladānānīti.

[¶73] The wise give at the right time,
being bountiful and rid of stinginess.
A religious donation at the right time
to the noble ones, upright and unaffected,

> Pali: Kāle dadanti sappaññā,
vadaññū vītamaccharā;
Kālena dinnaṁ ariyesu,
ujubhūtesu tādisu.

[¶74] 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.

> Pali: Vippasannamanā tassa,
vipulā hoti dakkhiṇā;
Ye tattha anumodanti,
veyyāvaccaṁ karonti vā;
Na tena dakkhiṇā ūnā,
tepi puññassa bhāgino.

[¶75] 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.”

> Pali: Tasmā dade appaṭivānacitto,
Yattha dinnaṁ mahapphalaṁ;
Puññāni paralokasmiṁ,
Patiṭṭhā honti pāṇinan”ti.

[¶76] > Pali: Chaṭṭhaṁ.

[¶77] AN 5.37 · Food

> Pali: AN 5.37 · Bhojanasutta

[¶78] “Mendicants, when a giver gives food, they give the recipients five things. What five? Long life, beauty, happiness, strength, and eloquence.

> Pali: “Bhojanaṁ, bhikkhave, dadamāno dāyako paṭiggāhakānaṁ pañca ṭhānāni deti. Katamāni pañca? Āyuṁ deti, vaṇṇaṁ deti, sukhaṁ deti, balaṁ deti, paṭibhānaṁ deti.

[¶79] Giving long life, they have long life as a god or human.

> Pali: Āyuṁ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā;

[¶80] Giving beauty, they have beauty as a god or human.

> Pali: vaṇṇaṁ datvā vaṇṇassa bhāgī hoti dibbassa vā mānusassa vā;

[¶81] Giving happiness, they have happiness as a god or human.

> Pali: sukhaṁ datvā sukhassa bhāgī hoti dibbassa vā mānusassa vā;

[¶82] Giving strength, they have strength as a god or human.

> Pali: balaṁ datvā balassa bhāgī hoti dibbassa vā mānusassa vā;

[¶83] Giving eloquence, they are eloquent as a god or human.

> Pali: paṭibhānaṁ datvā paṭibhānassa bhāgī hoti dibbassa vā mānusassa vā.

[¶84] When a giver gives food, they give the recipients five things.

> Pali: Bhojanaṁ, bhikkhave, dadamāno dāyako paṭiggāhakānaṁ imāni pañca ṭhānāni detīti.

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

> Pali: Āyudo balado dhīro,
vaṇṇado paṭibhānado;
Sukhassa dātā medhāvī,
sukhaṁ so adhigacchati.

[¶86] Giving life, strength, beauty,
happiness, and eloquence,
they’re long-lived and famous
wherever they’re reborn.”

> Pali: Āyuṁ datvā balaṁ vaṇṇaṁ,
sukhañca paṭibhānakaṁ;
Dīghāyu yasavā hoti,
yattha yatthūpapajjatī”ti.

[¶87] > Pali: Sattamaṁ.

[¶88] AN 5.38 · Faith

> Pali: AN 5.38 · Saddhasutta

[¶89] “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.

> Pali: “Pañcime, bhikkhave, saddhe kulaputte ānisaṁsā. Katame pañca? Ye te, bhikkhave, loke santo sappurisā te saddhaññeva paṭhamaṁ anukampantā anukampanti, no tathā assaddhaṁ; saddhaññeva paṭhamaṁ upasaṅkamantā upasaṅkamanti, no tathā assaddhaṁ; saddhaññeva paṭhamaṁ paṭiggaṇhantā paṭiggaṇhanti, no tathā assaddhaṁ; saddhaññeva paṭhamaṁ dhammaṁ desentā desenti, no tathā assaddhaṁ; saddho kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ime kho, bhikkhave, pañca saddhe kulaputte ānisaṁsā.

[¶90] 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.

> Pali: Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe mahānigrodho samantā pakkhīnaṁ paṭisaraṇaṁ hoti; evamevaṁ kho, bhikkhave, saddho kulaputto bahuno janassa paṭisaraṇaṁ hoti bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānanti.

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

> Pali: Sākhāpattaphalūpeto,
khandhimāva mahādumo;
Mūlavā phalasampanno,
patiṭṭhā hoti pakkhinaṁ.

[¶92] 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.

> Pali: Manorame āyatane,
sevanti naṁ vihaṅgamā;
Chāyaṁ chāyatthikā yanti,
phalatthā phalabhojino.

[¶93] So too, a faithful individual
is perfect in ethics,
placid in manner and amenable,
gentle, courteous, and tender.

> Pali: Tatheva sīlasampannaṁ,
saddhaṁ purisapuggalaṁ;
Nivātavuttiṁ atthaddhaṁ,
sorataṁ sakhilaṁ muduṁ.

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

> Pali: Vītarāgā vītadosā,
vītamohā anāsavā;
Puññakkhettāni lokasmiṁ,
sevanti tādisaṁ naraṁ.

[¶95] They teach them the Dhamma,
that casts aside all suffering.
Having understood this teaching,
the undefiled one is fully extinguished.”

> Pali: Te tassa dhammaṁ desenti,
Sabbadukkhāpanūdanaṁ;
Yaṁ so dhammaṁ idhaññāya,
Parinibbāti anāsavo”ti.

[¶96] > Pali: Aṭṭhamaṁ.

[¶97] AN 5.39 · A Child

> Pali: AN 5.39 · Puttasutta

[¶98] “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 customs 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.

> Pali: “Pañcimāni, bhikkhave, ṭhānāni sampassantā mātāpitaro puttaṁ icchanti kule jāyamānaṁ. Katamāni pañca? Bhato vā no bharissati; kiccaṁ vā no karissati; kulavaṁso ciraṁ ṭhassati; dāyajjaṁ paṭipajjissati; atha vā pana petānaṁ kālaṅkatānaṁ dakkhiṇaṁ anuppadassatīti. Imāni kho, bhikkhave, pañca ṭhānāni sampassantā mātāpitaro puttaṁ icchanti kule jāyamānanti.

[¶99] 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.

> Pali: Pañca ṭhānāni sampassaṁ,
puttaṁ icchanti paṇḍitā;
Bhato vā no bharissati,
kiccaṁ vā no karissati.

[¶100] The family customs will last.
They’ll take care of the inheritance.
Or else when we have passed away
they’ll give an offering on our behalf.

> Pali: Kulavaṁso ciraṁ tiṭṭhe,
dāyajjaṁ paṭipajjati;
Atha vā pana petānaṁ,
dakkhiṇaṁ anuppadassati.

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

> Pali: Ṭhānānetāni sampassaṁ,
puttaṁ icchanti paṇḍitā;
Tasmā santo sappurisā,
kataññū katavedino.

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

> Pali: Bharanti mātāpitaro,
pubbe katamanussaraṁ;
Karonti nesaṁ kiccāni,
yathā taṁ pubbakārinaṁ.

[¶103] Following their advice, <j>looking after those who raised them,
the family customs are not lost.
Faithful, accomplished in ethics,
such a child is praiseworthy.”

> Pali: Ovādakārī bhataposī,
kulavaṁsaṁ ahāpayaṁ;
Saddho sīlena sampanno,
putto hoti pasaṁsiyo”ti.

[¶104] > Pali: Navamaṁ.

[¶105] AN 5.40 · Great Sal Trees

> Pali: AN 5.40 · Mahāsālaputtasutta

[¶106] “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.

> Pali: “Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā pañcahi vaḍḍhīhi vaḍḍhanti. Katamāhi pañcahi? Sākhāpattapalāsena vaḍḍhanti; tacena vaḍḍhanti; papaṭikāya vaḍḍhanti; pheggunā vaḍḍhanti; sārena vaḍḍhanti. Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā imāhi pañcahi vaḍḍhīhi vaḍḍhanti.

[¶107] 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.

> Pali: Evamevaṁ kho, bhikkhave, saddhaṁ kulaputtaṁ nissāya antojano pañcahi vaḍḍhīhi vaḍḍhati. Katamāhi pañcahi? Saddhāya vaḍḍhati; sīlena vaḍḍhati; sutena vaḍḍhati; cāgena vaḍḍhati; paññāya vaḍḍhati. Saddhaṁ, bhikkhave, kulaputtaṁ nissāya antojano imāhi pañcahi vaḍḍhīhi vaḍḍhatīti.

[¶108] Supported by the rocky mountain
in the wilds, the formidable forest,
the tree grows
to become lord of the forest.

> Pali: Yathā hi pabbato selo,
araññasmiṁ brahāvane;
Taṁ rukkhā upanissāya,
vaḍḍhante te vanappatī.

[¶109] 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.

> Pali: Tatheva sīlasampannaṁ,
Saddhaṁ kulaputtaṁ imaṁ;
Upanissāya vaḍḍhanti,
Puttadārā ca bandhavā;
Amaccā ñātisaṅghā ca,
Ye cassa anujīvino.

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

> Pali: Tyassa sīlavato sīlaṁ,
cāgaṁ sucaritāni ca;
Passamānānukubbanti,
ye bhavanti vicakkhaṇā.

[¶111] 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.”

> Pali: Idha dhammaṁ caritvāna,
maggaṁ sugatigāminaṁ;
Nandino devalokasmiṁ,
modanti kāmakāmino”ti.

[¶112] > Pali: Dasamaṁ.

[¶113] > Pali: Sumanavaggo catuttho.

[¶114] > Pali: Tassuddānaṁ

[¶115] > Pali: Sumanā cundī uggaho,
sīho dānānisaṁsako;
Kālabhojanasaddhā ca,
puttasālehi te dasāti.