Archery Skills
Issattha Sutta (SN 3:24)
Near Sāvatthī. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: “Where, lord, should a gift be given?”
“Wherever the mind feels confidence, great king.”1
“But a gift given where, lord, bears great fruit?”
“This (question) is one thing, great king—‘Where should a gift be given?’—while this—‘A gift given where bears great fruit?’—is something else entirely. What is given to a virtuous person—rather than to an unvirtuous one—bears great fruit. In that case, great king, I will ask you a counter-question. Answer as you see fit.
“What do you think, great king? There is the case where you have a war at hand, a battle imminent. A noble-warrior youth would come along—untrained, unpracticed, undisciplined, undrilled, fearful, terrified, cowardly, quick to flee. Would you take him on? Would you have any use for a man like that?”
“No, lord, I wouldn’t take him on. I wouldn’t have any use for a man like that.”
“Then a brahman youth… a merchant youth… a laborer youth would come along—untrained, unpracticed, undisciplined, undrilled, fearful, terrified, cowardly, quick to flee. Would you take him on? Would you have any use for a man like that?”
“No, lord, I wouldn’t take him on. I wouldn’t have any use for a man like that.”
“Now, what do you think, great king? There is the case where you have a war at hand, a battle imminent. A noble-warrior youth would come along—trained, practiced, disciplined, drilled, fearless, unterrified, not cowardly, not quick to flee. Would you take him on? Would you have any use for a man like that?”
“Yes, lord, I would take him on. I would have use for a man like that.”
“Then a brahman youth… a merchant youth… a laborer youth would come along—trained, practiced, disciplined, drilled, fearless, unterrified, not cowardly, not quick to flee. Would take you him on? Would you have any use for a man like that?”
“Yes, lord, I would take him on. I would have use for a man like that.”
“In the same way, great king. When someone has gone forth from the home life into homelessness—no matter from what clan—and he has abandoned five factors and is endowed with five, what is given to him bears great fruit.
“And which five factors has he abandoned? He has abandoned sensual desire… ill will… sloth & drowsiness… restlessness & anxiety… uncertainty. These are the five factors he has abandoned. And with which five factors is he endowed? He is endowed with the aggregate of virtue of one beyond training… the aggregate of concentration of one beyond training… the aggregate of discernment of one beyond training… the aggregate of release of one beyond training… the aggregate of knowledge & vision of release of one beyond training. These are the five factors with which he is endowed.
“What is given to one who has abandoned five factors and is endowed with five factors in this way bears great fruit.”
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
“As a king intent on battle
would hire a youth
in whom there are
archery skills,
persistence,
& strength,
and not, on the basis of birth,
a coward;
so, too, you should honor
a person of noble conduct, wise,
in whom are established
composure
& patience,
even though
his birth may be lowly.
Let donors build
pleasant hermitages
and there invite the learned to stay.
Let them make reservoirs
in dry forests
and walking paths
where it’s rough.
Let them, with a clear, calm awareness,
give food, drink, snacks,
clothing, & lodgings
to those who’ve become
straightforward.
Just as a hundred-billowed,
lightning-garlanded,
thundering cloud,
raining down on the wealth-bearing [earth],
fills the highlands & low,
even so
a person of conviction & learning,
wise,
having stored up provisions,
satisfies wayfarers
with food & drink.
Delighting in distributing alms,
‘Give to them!
Give!’
he says.
That
is his thunder,
like a raining cloud’s.
That shower of merit,
abundant,
rains back on the one
who gives.”
Note
1. The non-offense clauses to Nissaggīya Pācittiya 30 state that, when donors ask a monk where they should give an intended gift, he should say, “Give wherever your gift would be used, or would be well-cared for, or would last long, or wherever your mind feels confidence.” In other words, monks should not tell lay people where to give their donations.
See also: MN 93; AN 3:58; AN 5:31; AN 5:34; AN 5:37; AN 7:49; Iti 22; Iti 75
