Chapter 1

A Brief Account of the Discourses in the Suttasangaha

and Some Notes on them

Introduction

The Suttasangaha consists of 86 discourses under the seven sections, namely,

Danakatha (Section on Gifts), Silakatha (Section on Morality), Saggakatha (Section

on Celestial Realms), Kamadinavakatha (Section on the flaws of sensual pleasures),

Gahatthanamparikatha (Section on the Household Duties), Anumodanakatha (Section

on the Thanks-giving or Appreciation) and Pabbajitanampatipattikatha (Section on

the Practice of the Bhikkhus). The numbers of discourses in the first five sections are

6, 5, 33, 13, and 18 respectively. The present chapter gives a brief account of these

discourses with some glossaries to them.

1.1 Danakatha (Section on Gifts)

In the Dankatha, the reader will find various kinds of gifts, modes of charity,

and rewards gained through charity. The theme of charity is explained in six

discourses, which are the Kaladana-sutta, the Sumana-sutta, the Sappurisadana-sutta,

the Velama-sutta, the Dakkhinavibhanga-sutta, and the Culakammavibhan-sutta.

Their brief accounts and some noteworthy information on them are given below.

1.1.1 The Kaladana Sutta (Discourse on Situationally Relevant Gifts)

The discourse expounds on five kinds of gift given at a suitable time.

The word ‘kaladana’ in the name of the discourse refers to gifts of such kind

as those suitable for the occasion, and the receiver. On such a basis, gifts fall into five

categories: a gift to the guests, a gift to the travelers, a gift to the sick, a gift given at

the time of famine etc, and an early, noble gift. These gifts can bring to the donor the

result of wealth and facilities. They have the potentiality of giving the results to the

donor’s liking at the right time. Advantages are plentiful and great, reliable for the

next existences, so the gifts are the ones that we should give whenever there is an

opportunity.

1.1.2 The Sumana Sutta (Discourse with reference to Princess Sumana)

The discourse, taught by the Buddha with reference to Princess Sumana,

explains the difference between those who give and those who do not. The givers are

entitled to five more benefits than the not-givers.

It was the time when the Buddha was sojourning in Savatthi at the Jeta Grove

Monastery. Princess Sumana, daughter of King Pasenadi Kosala, came to the

monastery to ask the Buddha whether the two men who have the same amount of

faith, morality and wisdom would be re-born with the same results if one be a ready

giver but another be a miser.

The princess had, in one of her previous lives, offered the Buddha Vipassi and

the retinue monks with a ten-thousand-dollars-worth golden cup, full of condensed

milk and covered by garlands of jasmine flowers. She wished for her next existences

free of miseries and aspired for the one loved by others as jasmine bearing the name

of Sumana, which means ‘Miss Jasmine’. Her prayer was fulfilled at the time of our

Lord Buddha: she became the king’s daughter by the name of Sumana.

At the age of seven, Sumana took part in the group of usherers when the

Buddha came to Savatthi to receive the Jeta Grove Monastery from Anathapindika the

banker. On her way, she met the Buddha and attained the stream-winner stage

together with her 500 playmates. One day, she happened to overhear a yearling prince

strangely speaking with his servant boy. This instigated her to ask the Buddha the

above question.

The Buddha said, in reply to Sumana’s question, that the giver has five more

privileges over the not-giver whether they be re-born in heavens or in this world.

These privileges are longevity, beauty or good looks, wealth, fame or following, and

good management. The giver will have longevity just in the same way as Theras

Kassapa, Ananda or Bakula. He will possess beauty or good looks just in the same

way as Thera Maha Gatimba-abaya or one treasurer described in the Suttanta-Pitaka.

The giver will be as happy and wealthy as the bankers' sons Ratthapala, Sona, and

Yasa. His management skills will be as good as King Asoka's. The Buddha continued

to say that when the giver ordains, he will easily earn four requisites and respectful

admiration from his supporters. The giver and not-giver will thus differ in their results

of their merit so long as they wander in the cycle of rebirths and until they attain the

Arahatship, where social or secular differences will cease to exist between the two

people.

Regarding this discourse, one interesting fact is that a stream-winner may be

re-born in the human world, for Sumana's younger brother who had already attained

the stream-winner stage since the time of the Buddha Kassapa was yet re-born in the

time of the Buddha Gotama as son of King Pasenadi. This fact supports the statement

of the Pannavimamsakatha that a stream-winner may be born again in the human

realm.

The essence of this discourse is, therefore, the importance of charity to those

who are wandering in the cycle of rebirths.

1.1.3 The Sappurisadana Sutta (Discourse with reference to Gifts presented by

the Righteous Man)

The Buddha taught this discourse to describe the five kinds of gifts offered by

the righteous man and the results of these gifts.

The righteous men, such as the Buddha Offspring and so on, give charity in

accordance with the following five principles:

1. The gift is presented with faith (saddha) in the Triple Gems, the result of the

'kamma' and so on.

2. The gift is presented with due respect.

3. The gift is presented in the proper situation.

4. The gift is presented without any attachment left to it.

5. The gift is presented without hurting anyone involved.

Firstly, by 'with faith' is meant that the gift is presented by the giver, having

faith in the Triple Gems, the kamma, the result of the kamma, charity and its

consequences. As a result of such a gift, the giver is re-born wealthy in any existence

to come. Since faith (saddha) has the property of clearing the mind, the donor whose

faith is so strong is entitled to good looks and clear mind in addition to the above

benefits.

Secondly, the giver needs to give due respect not only to the receiver but also

to the gift itself. He gives due respect to the receiver by keeping the attributes of the

latter in mind. He gives due respect to the gift itself by holding it carefully and

keeping it orderly. As a result of such a way of giving gifts, the donor is re-born

wealthy in any existence to come. Besides, in return for his respect to the receiver and

gift, the donor is rewarded with due respect and obedience from his inferiors or

subordinates.

Thirdly, the gift presented in the proper situation is just a gift of the kind that

has been described in the Kaladana-sutta. The giver obtains the benefit of being

wealthy in his future existences. Furthermore, due to the fact that he gives his gift at a

suitable time, he is likely to enjoy the pleasure of using the requisites and facilities

when he needs them or when they are suitable.

Next, by 'a gift given without any attachment left to it' is meant 'a gift given

free of any expectation to possess it again'. The effect of this gift is that the giver will

be re-born rich in the future existences. In addition, he is entitled to the best five

sensual pleasures in return for his freedom from any attachment when he gives his

gift.

Lastly, 'a gift presented without hurting anyone involved' refers to a gift given

without flattering oneself or looking down on others. The giver of the gift is re-born

wealthy. Due to the fact that he gives the gift without hurting anyone involved, he

possesses an additional benefit of sustainability of his property, when it is faced by

five kinds of foe or peril.

The Buddha offsprings usually does charity according to the five principles

above stated, and it is recommended, therefore, that everyone give gifts in the pursuit

of the Buddha offsprings' practice so that his merit ensures its best benefits.

1.1.4 The Velama-sutta (Discourse in allusion to Velama the Brahmin)

The Buddha taught this discourse to describe the five kinds of gifts offered by

the righteous man and the results of these gifts.

The given discourse distinguishes willing, voluntary and respectful donation

from unwilling, involuntary and disrespectful one. But the discourse attaches

increasing importance to charity, taking refuge in the Triple Gem, the Five Precepts

with refuge in the Triple Gem, the radiation of loving-kindness or metta-bhavana, and

the insight meditation.

The Buddha taught the Velama Sutta with reference to Anathapindaka the

banker. In this sutta, the Buddha explained how benefits may vary according to the

ways of giving charity and according to the types of charity receptors. It is true that

charity whatsoever it may be brings benefit, whether the gift is of good or bad quality;

however, the ways of giving the gift determines the effectiveness of the benefit. The

better the way of donation, the greater the benefit will be. The proper ways of giving

gifts are described thus:

1. The gift is given with due respect. (sakkaccam deti)

2. It is given with heart and soul, that is, willingly. (cittikatva deti)

3. It is given with one’s own hand. (sahattha deti)

4. It is given after approaching the receiver respectfully. (anapaviddham ditthiko

deti)

5. It is given with belief in the resultant force of kamma or volitional action.

(agamana ditthiko deti)

Reversely, the improper ways of giving gifts can be described as follows:

1. The gift is given without due respect. (asakkaccam deti)

2. It is given without any admiration or unwillingly. (acittikatva deti)

3. It is given by means of others. (asahattha deti)

4. It is given as if thrown off. (apaviddham ditthiko deti)

5. It is given without belief in the resultant force of kamma or volitional action.

(anagamana ditthiko deti)