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giving

Dhp 224 From Kodhavagga: Anger

Speak the truth;
yield not to anger;
when asked, give
even if you only have a little.
By these three means
can one reach the presence of the gods.

Read the entire translation of Dhammapada chapter 17 Kodhavagga: Anger by Ven. Acharya Buddharakkhita on AccessToInsight.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, or Ancient-Buddhist-Texts.net. Or explore the Pali on DigitalPaliReader.online.

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Snp 3.5 Māghasutta: With Māgha

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the student Māgha approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

“I’m a giver, Mister Gotama, a donor; I am bountiful and committed to charity. I seek wealth in a principled manner, and with that legitimate wealth I give to one person, to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, a hundred people or even more. Giving and sacrificing like this, Mister Gotama, do I accrue much merit?”

“Indeed you do, student. A giver or donor who is bountiful and committed to charity, who seeks wealth in a principled manner, and with that legitimate wealth gives to one person, or up to a hundred people or even more, accrues much merit.” Then Māgha addressed the Buddha in verse:

“I ask the bountiful Gotama,”
said Māgha,
“wearing an ochre robe, wandering homeless.
Suppose a lay donor who is committed to charity
makes a sacrifice seeking merit, looking for merit.
Giving food and drink to others here,
how is their offering purifed?”

“Suppose a lay donor who is committed to charity,”
replied the Buddha,
“makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
such a one would succeed due to those
who are worthy of donations.”

“Suppose a lay donor who is committed to charity,”
said Māgha,
“makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
explain to me who is worthy of donations.”

“Those who wander the world unattached,
consummate, self-controlled, owning nothing:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those who have cut off all fetters and bonds,
tamed, liberated, untroubled, with no need for hope:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those who are released from all fetters,
tamed, liberated, untroubled, with no need for hope:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Having given up greed, hate, and delusion,
with defilements ended,
the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those in whom dwells no deceit or conceit,
with defilements ended,
the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those rid of greed, unselfish, with no need for hope,
with defilements ended,
the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those not fallen prey to cravings,
who, having crossed the flood, live unselfishly:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those with no craving at all in the world
for any state of existence in this life or the next:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those who have left sensuality behind,
wandering homeless,
self-controlled, straight as a shuttle:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those freed of greed, with senses stilled,
like the moon released from the eclipse:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those calm ones free of greed and anger,
for whom there are no destinies,
being rid of them in this life:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

They’ve given up rebirth and death completely,
and have gone beyond all doubt:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those who live as their own island,
everywhere free, owning nothing:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those here who know this to be true:
‘This is my last life, there are no future lives’:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

A knowledge master, loving absorption, mindful,
who has reached awakening and is a refuge for many:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.”

“Clearly my questions were not in vain!”
said Māgha,
“The Buddha has explained to me
who is worthy of donations.
You are the one here who knows this to be true,
for truly you understand this matter.

Suppose a lay donor who is committed to charity
makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
explain to me how to accomplish the sacrifice.”

“Sacrifice, and while doing so,”
replied the Buddha,
“be clear and confident in every way.
Sacrifice is the ground standing upon which
the sacrificer sheds their flaws.

One free of greed, rid of anger,
developing a heart of limitless love,
spreads that limitlessness in every direction,
ever diligent day and night.”

“Who is purified, freed, awake?
How can one go to the realm of divinity oneself?
I do not know, so please tell me when asked,
for the Buddha is the divinity I see in person today!
To us you are truly the equal of divinity.
Splendid One, how is one reborn
in the realm of divinity?”

“One who accomplishes the sacrifice
with three modes,”
replied the Buddha,
“such a one would succeed
due to those who are worthy of donations.
Sacrificing like this, one rightly committed to charity
is reborn in the realm of divinity, I say.”

When he had spoken, the student Māgha said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

Read this translation of Snp 3.5 Māghasutta: With Māgha by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 8.31 Paṭhamadānasutta: Giving (1)

“Bhikkhus, there are these eight gifts. What eight?

(1) Having insulted the recipient, one gives a gift.
(2) One gives a gift from fear.
(3) One gives a gift, thinking: ‘He gave to me.’
(4) One gives a gift, thinking: ‘He will give to me.’
(5) One gives a gift, thinking: ‘Giving is good.’
(6) One gives a gift, thinking: ‘I cook; these people do not cook. It isn’t right that I who cook should not give to those who do not cook.’
(7) One gives a gift, thinking: ‘Because I have given this gift, I will gain a good reputation.’
(8) One gives a gift for the purpose of ornamenting the mind, equipping the mind.”

Read this translation of Aṅguttara Nikāya 8.31 Paṭhamadānasutta: Giving (1) by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 1.33 Sādhusutta: Good

At Sāvatthī.

Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.

Some who have little are happy to provide,
while some who have much don’t wish to give.
An offering given from little
is multiplied a thousand times.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
Giving and warfare are similar, they say,
for even a few of the good may conquer the many.
If a faithful person gives even a little,
it still brings them happiness in the hereafter.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.

A man who gives legitimate wealth,
earned by his efforts and initiative,
has passed over Yama’s Vetaraṇi River;
that mortal arrives at celestial fields.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.

The Holy One praises giving intelligently
to those worthy of offerings here
in the world of the living.
What’s given to these is very fruitful,
like seeds sown in a fertile field.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.
And it’s also good to be restrained
when it comes to living creatures.

One who lives without harming any living being
never does bad because of others’ blame;
for in that case they praise the coward, not the brave;
and the virtuous never do bad out of fear.”

Then another deity said to the Buddha, “Sir, who has spoken well?”

“You’ve all spoken well in your own way. However, listen to me also:

It’s true that giving is praised in many ways
but the path of the teaching is better than giving,
for in days old and older still,
the wise and virtuous even attained extinction.”

Read this translation of Saṁyutta Nikāya 1.33 Sādhusutta: Good by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 1.32 Maccharisutta: Stinginess

On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’ s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.

Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:

“Through stinginess and negligence
A gift is not given.
One who knows, desiring merit,
Should surely give a gift.”

Then another devatā recited these verses in the presence of the Blessed One:

“That which the miser fears when he does not give
Is the very danger that comes to the nongiver.
The hunger and thirst that the miser fears
Afflict that fool in this world and the next.

“Therefore, having removed stinginess,
The conqueror of the stain should give a gift.
Deeds of merit are the support for living beings
When they arise in the other world.”

Then another devatā recited these verses in the presence of the Blessed One:

“They do not die among the dead
Who, like fellow travellers on the road,
Provide though they have but a little:
This is an ancient principle.

“Some provide from the little they have,
Others who are affluent don’t like to give.
An offering given from what little one has
Is worth a thousand times its value.”

Then another devatā recited these verses in the presence of the Blessed One:

“The bad do not emulate the good,
Who give what is hard to give
And do deeds hard to do:
The Dhamma of the good is hard to follow.

“Therefore their destination after death
Differs for the good and the bad:
The bad go to hell,
The good are bound for heaven.”

Then another devatā said to the Blessed One: “Which one, Blessed One, has spoken well?”

“You have all spoken well in a way. But listen to me too:

“If one practises the Dhamma
Though getting on by gleaning,
If while one supports one’s wife
One gives from the little one has,
Then a hundred thousand offerings
Of those who sacrifice a thousand
Are not worth even a fraction
Of the gift of one like him.”

Then another devatā addressed the Blessed One in verse:

“Why does their sacrifice, vast and grand,
Not share the value of the righteous one’s gift?
Why are a hundred thousand offerings
Of those who sacrifice a thousand
Not worth even a fraction
Of the gift of one like him?”

Then the Blessed One answered that devatā in verse:

“Since they give while settled in unrighteousness,
Having slain and killed, causing sorrow,
Their offering—tearful, fraught with violence—
Shares not the value of the righteous one’s gift.
That is why a hundred thousand offerings
Of those who sacrifice a thousand
Are not worth even a fraction
Of the gift of one like him.”

Read this translation of Saṁyutta Nikāya 1.32 Maccharisutta: Stinginess by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.40 Udāyīsutta: Udāyī

Then the brahmin Udāyī approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

“Does Master Gotama praise sacrifice?”

“I do not praise all sacrifice, brahmin, nor do I withhold praise from all sacrifice. (1) I do not praise a violent sacrifice at which cattle, goats, rams, chickens, and pigs are slain, at which various creatures are led to slaughter. (2) For what reason? Because arahants and those who have entered the path to arahantship do not attend a violent sacrifice.

(3) “But I praise a non-violent sacrifice at which cattle, goats, rams, chickens, and pigs are not slain, where various creatures are not slaughtered, that is, a regular giving, a sacrifice offered by family custom. (4) For what reason? Because arahants and those who have entered the path to arahantship attend a nonviolent sacrifice.”

When a sacrifice is timely and allowable,
well prepared and nonviolent,
the self-controlled followers of the spiritual life
attend such a sacrifice as this.

Those in the world who have removed the coverings,
transcenders of time and destination,
the Buddhas who are proficient in sacrifice,
praise this kind of sacrifice.

Having prepared an appropriate gift,
whether of the ordinary kind or in memory of the dead,
one makes the sacrifice with a confident mind
to a fertile field, to followers of the spiritual life.

When what has been properly obtained
is properly offered, properly sacrificed,
to those worthy of offerings,
the sacrifice is vast and the deities are pleased.

The wise person endowed with faith,
having sacrificed thus with a generous mind,
is reborn in a happy world,
in a realm without affliction.

Read this translation of Aṅguttara Nikāya 4.40 Udānaāyīsutta: Udāyī by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 6.1 Paṭhamaāhuneyyasutta: Worthy of Offerings (1st)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six?

It’s a mendicant who, when they see a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

When they know an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.

A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Read this translation of Aṅguttara Nikāya 6.1 Paṭhamaāhuneyyasutta: Worthy of Offerings (1st) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 8.37 Sappurisadānasutta: The Good Person’S Gifts

“Bhikkhus, there are these eight gifts of a good person. What eight? (1) He gives what is pure; (2) he gives what is excellent; (3) he gives a timely gift; (4) he gives what is allowable; (5) he gives after investigation; (6) he gives often; (7) while giving he settles his mind in confidence; and (8) having given, he is elated. These are the eight gifts of a good person.”

He gives what is pure and excellent,
allowable drinks and food at the proper time;
he gives gifts often to fertile fields of merit,
to those who lead the spiritual life.

He does not feel regret,
having given away many material things.
Those with deep insight praise
the gifts given in this way.

Having thus practiced charity
with a mind freely generous,
one intelligent and wise, rich in faith,
is reborn in a pleasant, unafflicted world.

Read this translation of Aṅguttara Nikāya 8.37 Sappurisadānasutta: The Good Person’S Gifts by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 1.42 Kiṁdadasutta: Giving What?

A devatā:

“Giving what does one give strength?
Giving what does one give beauty?
Giving what does one give ease?
Giving what does one give sight?
Who is the giver of all?
Being asked, please explain to me.”

The Blessed One:

“Giving food, one gives strength;
Giving clothes, one gives beauty;
Giving a vehicle, one gives ease;
Giving a lamp, one gives sight.

“The one who gives a residence
Is the giver of all.
But the one who teaches the Dhamma
Is the giver of the Deathless.”

Read this translation of Saṁyutta Nikāya 1.42 Kiṁdadasutta: Giving What? by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 2.23 Serīsutta: With Serī

    Standing to one side, the god Serī addressed the Buddha in verse:

    “Both gods and humans
    enjoy their food.
    So what’s the name of the spirit
    who doesn’t like food?”

    The Buddha:

    “Those who give with faith
    and a clear and confident heart,
    partake of food
    in this world and the next.

    So you should dispel stinginess,
    overcoming that stain, and give a gift.
    The good deeds of sentient beings
    support them in the next world.”

    “It’s incredible, sir, it’s amazing, how well said this was by the Buddha.” He repeated the Buddha’s verses, and said:

    “Once upon a time, sir, I was a king named Serī, a giver, a donor, who praised giving. I gave gifts at the four gates to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars. Then the ladies of my harem approached me and said, ‘Your Majesty gives gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the first gate to the ladies of my harem. There they gave gifts, while my own giving dwindled.

    Then my aristocrat vassals approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the second gate to my aristocrat vassals. There they gave gifts, while my own giving dwindled.

    Then my troops approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the third gate to my troops. There they gave gifts, while my own giving dwindled.

    Then my brahmins and householders approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, your troops give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the fourth gate to my brahmins and householders. There they gave gifts, while my own giving dwindled.

    Then my men approached me and said, ‘Now Your Majesty is not giving gifts at all!’ When they said this, I said to those men, ‘So then, my men, send half of the revenue from the outer districts to the royal compound. Then give half right there to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars.’ Sir, for a long time I made so much merit and did so many skillful deeds. I never reached any limit so as to say ‘there’s this much merit’ or ‘there’s this much result of merit’ or ‘for so long I’ll remain in heaven’. It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

    ‘Those who give with faith
    and a clear and confident heart,
    partake of food
    in this world and the next.

    So you should dispel stinginess,
    overcoming that stain, and give a gift.
    The good deeds of sentient beings
    support them in the next world.’”

    Read this translation of Saṁyutta Nikāya 2.23 Serīsutta: With Serī by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

    Or read a translation in Deutsch, Português, Русский, বাংলা, Català, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

    AN 8.35 Dānūpapattisutta: Rebirth on Account of Giving

    “Bhikkhus, there are these eight kinds of rebirth on account of giving. What eight?

    (1) “Here, someone gives a gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. Whatever he gives, he expects something in return. He sees affluent khattiyas, affluent brahmins, or affluent householders enjoying themselves furnished and endowed with the five objects of sensual pleasure. It occurs to him: ‘Oh, with the breakup of the body, after death, may I be reborn in companionship with affluent khattiyas, affluent brahmins, or affluent householders!’ He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with affluent khattiyas, affluent brahmins, or affluent householders—and that is for one who is virtuous, I say, not for one who is immoral. The heart’s wish of one who is virtuous succeeds because of his purity.

    (2) “Someone else gives a gift to an ascetic or a brahmin: food and drink … and lighting. Whatever he gives, he expects something in return. He has heard: ‘The devas ruled by the four great kings are long-lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup of the body, after death, may I be reborn in companionship with the devas ruled by the four great kings!’ He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with the devas ruled by the four great kings—and that is for one who is virtuous, I say, not for one who is immoral. The heart’s wish of one who is virtuous succeeds because of his purity.

    (3)–(7) “Someone else gives a gift to an ascetic or a brahmin: food and drink … and lighting. Whatever he gives, he expects something in return. He has heard: ‘The Tāvatiṁsa devas … the Yāma devas … the Tusita devas … the devas who delight in creation … the devas who control what is created by others are long-lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup of the body, after death, may I be reborn in companionship with the devas who control what is created by others!’ He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with the devas who control what is created by others—and that is for one who is virtuous, I say, not for one who is immoral. The heart’s wish of one who is virtuous succeeds because of his purity.

    (8) “Someone else gives a gift to an ascetic or a brahmin: food and drink … and lighting. Whatever he gives, he expects something in return. He has heard: ‘The devas of Brahmā’s company are long-lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup of the body, after death, may I be reborn in companionship with the devas of Brahmā’s company!’ He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with the devas of Brahmā’s company—and that is for one who is virtuous, I say, not for one who is immoral; for one without lust, not for one with lust. The heart’s wish of one who is virtuous succeeds because of his purity.

    “These, bhikkhus, are the eight kinds of rebirth on account of giving.”

    Read this translation of Aṅguttara Nikāya 8.35 Dānūpapattisutta: Rebirth on Account of Giving by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    AN 3.41 Sammukhībhāvasutta: Present

    “Bhikkhus, when three things are present, a clansman endowed with faith generates much merit. What three?

    (1) When faith is present, a clansman endowed with faith generates much merit.
    (2) When an object to be given is present, a clansman endowed with faith generates much merit.
    (3) When those worthy of offerings are present, a clansman endowed with faith generates much merit.

    When these three things are present, a clansman endowed with faith generates much merit.”

    Read this translation of Aṅguttara Nikāya 3.41 Sammukhībhāvasutta: Present by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 20.4 Okkhāsutta: Rice Pots

    At Sāvatthī.

    “Mendicants, suppose one person was to give a gift of a hundred pots of rice in the morning, at midday, and in the evening. And someone else was to develop a heart of love, even just as long as it takes to pull a cow’s udder. The latter would be more fruitful.

    So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

    Read this translation of Saṁyutta Nikāya 20.4 Okkhāsutta: Rice Pots by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 11.14 Daliddasutta: Poor

    On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”

    “Venerable sir!” those bhikkhus replied. The Blessed One said this:

    “Bhikkhus, once in the past in this same Rajagaha there was a poor man, a pauper, an indigent. He undertook faith, virtue, learning, generosity, and wisdom in the Dhamma and Discipline proclaimed by the Tathagata. Having done so, with the breakup of the body, after death, he was reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshone the other devas in regard to beauty and glory.

    “Thereupon the Tavatiṁsa devas found fault with this, grumbled, and complained about it, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! For formerly, when this young deva was a human being, he was a poor man, a pauper, an indigent. Yet with the breakup of the body, after death, he has been reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshines the other devas in regard to beauty and glory.’

    “Then, bhikkhus, Sakka, lord of the devas, addressed the Tavatiṁsa devas thus: ‘Dear sirs, do not find fault with this young deva. Formerly, when this young deva was a human being, he undertook faith, virtue, learning, generosity, and wisdom in the Dhamma and Discipline proclaimed by the Tathagata. Having done so, with the breakup of the body, after death, he has been reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshines the other devas in regard to beauty and glory.’

    “Then, bhikkhus, instructing the Tavatiṁsa devas, Sakka, lord of the devas, on that occasion recited these verses:

    “‘When one has faith in the Tathagata,
    Unshakable and well established,
    And good conduct built on virtue,
    Dear to the noble ones and praised;

    “‘When one has confidence in the Saṅgha
    And one’s view is straightened out,
    They say that one isn’t poor;
    One’s life is not lived in vain.

    “‘Therefore the person of intelligence,
    Remembering the Buddha’s Teaching,
    Should be devoted to faith and virtue,
    To confidence and vision of the Dhamma.’”

    Read this translation of Saṁyutta Nikāya 11.14 Daliddasutta: Poor by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    Vv 4.6Vihāra Sutta: Monastery Mansion

    [Note: This selection gives us an important reminder of the power of rejoicing in merit—both other’s and our own.]

    Anuruddha Bhante:

    Devata, your beauty shines in all directions like the bright star named Osadhi.

    When you dance, beautiful divine sounds and fragrance come from your limbs. As you dance and as your hair blows, the bells in your hair play lovely music. Also, as wind blows on the garland-crown on your head it plays sweet music. Your garland-crown looks and smells beautiful like a manjusaka tree full of fragrant flowers.

    Do you smell these scents? Have you seen your beauty? We now ask you, what kind of meritorious actions did you do to have gained these results?

    Devata:

    Bhante, in the human world I had a friend who lived in the city of Savatthi. She built a great monastery for the community of monks. I was extremely happy about that. I sincerely rejoiced in her gift and the merit that she gained. The sight of that monastery was pleasing to my eyes.

    As a result of truly rejoicing in my friend’s meritorious deed, this wonderful divine mansion has appeared for me.

    Due to the power of my meritorious deed, this divine mansion spreads for sixteen kilometers into the sky and shines brightly in all directions. In my mansion, there are huge rooms divided into sections.

    There are lotus ponds filled with heavenly fish. The water in the pond is clear, filled with many kinds of lotuses that give off a sweet smell when the wind blows. The banks of the pond are covered with golden sand.

    Inside my mansion grow all sorts of trees: rose-apples, jackfruits, palms and coconuts. I am surrounded by beautiful music and the sound of many goddesses. Even if someone sees me only in a dream they will be happy.

    A mansion like mine, excellent, beautiful and gleaming, has been created for me because of my meritorious deeds. This is why we should do good actions.

    Anuruddha Bhante:

    Since you rejoiced in your friend’s excellent gift, you have received this beautiful mansion. Tell me what happened to your friend. Where was she reborn?

    Devata:

    That friend of mine offered that large monastery for the Noble Sangha. She understood the Four Noble Truths clearly and made offerings with that understanding. She was reborn in the Nimmanarati Heaven. She is now the chief queen of Sunimmita, king of that heaven. I can’t even imagine the sensual pleasures she is now enjoying because of her gift. You asked me where she was reborn, and I told you as it is.

    After hearing about the results of this gift, tell others to happily give gifts to the Noble Sangha and listen to the Dhamma with minds of faith. To be born as a human is very rare, and now you have this chance.

    The Supreme Buddha, with golden skin and a sweet voice, taught us this excellent way: happily give gifts to the Noble Sangha, where gifts give the best results.

    The Noble Sangha has eight kinds of people grouped in four pairs. These disciples of the Buddha are worthy of gifts. Gifts given to them will be of great fruit: Stream-Enterer, Once-Returner, Non-Returner, Arahant, and the other four who are on the path to these states. The Noble Sangha is true to their purpose with concentration, wisdom, and morality.

    Human beings give alms wanting to make merit. The merit they gain when giving to the Noble Sangha will bear fruitful results in their future lives.

    The Noble Sangha is full of goodness and has become great. It is impossible to measure its greatness, just as it is impossible to measure the water in the ocean. Followers of the Great Hero, the Supreme Buddha, are the best kind of people, bringing light wherever they preach the Dhamma.

    Those who give gifts such as food, shelter, medicine, and clothing to the whole Noble Sangha, have given their gifts correctly, have made their offerings correctly, and have made their sacrifice correctly. Those gifts are very beneficial and are praised by the Supreme Buddha, the Knower of the World.

    People should always recollect the gifts they have given to the Noble Sangha. This will bring them happiness. They should completely remove the stain of stinginess. Then they can be born in heaven and be praised by the wise.

    Read this translation of Vimānavatthu 4.6 Vihāra Sutta: Monastery Mansion by Ven.Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

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    You can find the entire translation of the Vimanavatthu: Stories of Heavenly Mansions available on SuttaFriends.org.

    SN 16.3 Candūpamāsutta: Like the Moon

    [Note: Although the Buddha is directly addressing monastics and monastic behaviour, it is a teaching valuable for anyone who wants to gain faith in the Triple Gem and understand how the Buddha expected monastics to receive gifts.]

    At Savatthī. “Bhikkhus, you should approach families like the moon— drawing back the body and mind, always acting like newcomers, without impudence towards families. Just as a man looking down an old well, a precipice, or a steep riverbank would draw back the body and mind, so too, bhikkhus, should you approach families.

    “Bhikkhus, Kassapa approaches families like the moon—drawing back the body and mind, always acting like a newcomer, without impudence towards families. What do you think, bhikkhus, what kind of bhikkhu is worthy to approach families?”

    “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”

    Then the Blessed One waved his hand in space and said: “Bhikkhus, just as this hand does not get caught in space, is not held fast by it, is not bound by it, so when a bhikkhu approaches families his mind does not get caught, held fast, and bound amidst families, thinking: ‘May those desiring gains acquire gains, may those desiring merits make merits!’ He is as elated and happy over the gains of others as he is over his own gains. Such a bhikkhu is worthy to approach families.

    “Bhikkhus, when Kassapa approaches families his mind does not get caught, held fast, or bound amidst families, thinking: ‘May those desiring gains acquire gains, may those desiring merits make merits!’ He is as elated and happy over the gains of others as he is over his own gains.

    “What do you think, bhikkhus, how is a bhikkhu’s teaching of the Dhamma impure, and how is his teaching of the Dhamma pure?”

    “Venerable sir, our teachings are rooted in the Blessed One….”

    “Then listen and attend closely, bhikkhus, I will speak.”

    “Yes, venerable sir,” those bhikkhus replied. The Blessed One said this:

    “A bhikkhu teaches the Dhamma to others with the thought: ‘Oh, may they listen to the Dhamma from me! Having listened, may they gain confidence in the Dhamma! Being confident, may they show their confidence to me!’ Such a bhikkhu’s teaching of the Dhamma is impure.

    “But a bhikkhu teaches the Dhamma to others with the thought: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. Oh, may they listen to the Dhamma from me! Having listened, may they understand the Dhamma! Having understood, may they practise accordingly!’ Thus he teaches the Dhamma to others because of the intrinsic excellence of the Dhamma; he teaches the Dhamma to others from compassion and sympathy, out of tender concern. Such a bhikkhu’s teaching of the Dhamma is pure.

    “Bhikkhus, Kassapa teaches the Dhamma to others with the thought: ‘The Dhamma is well expounded by the Blessed One…. Oh, may they listen to the Dhamma from me! Having listened, may they understand the Dhamma! Having understood, may they practise accordingly!’ He teaches the Dhamma to others because of the intrinsic excellence of the Dhamma; he teaches the Dhamma to others from compassion and sympathy, out of tender concern.

    “Bhikkhus, I will exhort you by the example of Kassapa or one who is similar to Kassapa. Being exhorted, you should practise accordingly.”

    Read this translation of Saṁyutta Nikāya 16.3 Candūpamāsutta: Like the Moon by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    AN 7.36 Mitta Sutta: A Friend

    “Monks, a friend endowed with seven qualities is worth associating with. Which seven? He gives what is hard to give. He does what is hard to do. He endures what is hard to endure. He reveals his secrets to you. He keeps your secrets. When misfortunes strike, he doesn’t abandon you. When you’re down & out, he doesn’t look down on you. A friend endowed with these seven qualities is worth associating with.

    “He gives what is beautiful,
       hard to give;
    does what is hard to do;
    endures painful, ill-spoken words.

    His secrets he tells you;
    your secrets he keeps.

    When misfortunes strike,
       he doesn’t abandon you;
    when you’re down & out,
       doesn’t look down on you.

    A person in whom these traits are found,
    is a friend to be cultivated
    by anyone wanting a friend.”

    Read this translation of Aṅguttara Nikāya 7.36 Mitta Sutta. A Friendby Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    AN 3.52 Dutiyadvebrāhmaṇasutta: Two Brahmins (2)

    Then two brahmins who were old, aged, burdened with years, advanced in life, come to the last stage, a hundred and twenty years of age, approached the Blessed One … and said to him:

    “We are brahmins, Master Gotama, old, aged … a hundred and twenty years of age. But we have not done anything good and wholesome, nor have we made a shelter for ourselves. Let Master Gotama exhort us and instruct us in a way that will lead to our welfare and happiness for a long time!”

    “Truly, brahmins, you are old, aged, burdened with years, advanced in life, come to the last stage, a hundred and twenty years of age, but you have not done anything good and wholesome, nor have you made a shelter for yourselves. Indeed, this world is burning with old age, illness, and death. But though the world is burning with old age, illness, and death, when one has departed, bodily, verbal, and mental self-control will provide a shelter, a harbor, an island, a refuge, and a support.”

    When one’s house is ablaze
    the vessel taken out
    is the one that will be useful to you,
    not the one that is burnt inside.

    So since the world is ablaze
    with old age and death,
    one should take out by giving:
    what is given is well taken out.
    When one departs this life,
    self-control over body, speech, and mind,
    and the deeds of merit one did while alive,
    lead to one’s happiness.

    Read this translation of Aṅguttara Nikāya 3.52 Dutiyadvebrāhmaṇasutta: Two Brahmins (2) by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    AN 3.57 Vacchagottasutta: Vaccha

    Then the wanderer Vacchagotta approached the Blessed One … and said to him:

    “Master Gotama, I have heard: ‘The ascetic Gotama says: “Alms should be given only to me, not to others; alms should be given only to my disciples, not to the disciples of others. Only what is given to me is very fruitful, not what is given to others; only what is given to my disciples is very fruitful, not what is given to the disciples of others.”’ Do those who speak thus state what has been said by Master Gotama and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma so that they would not incur any reasonable criticism or ground for censure? For we do not want to misrepresent Master Gotama.”

    “Those, Vaccha, who say: ‘The ascetic Gotama says: “Alms should be given only to me … only what is given to my disciples is very fruitful, not what is given to the disciples of others,”’ do not state what has been said by me but misrepresent me with what is untrue and contrary to fact. One who prevents another from giving alms creates an obstruction and stumbling block for three people. What three? He creates an obstruction to the donor’s acquiring merit, to the recipients’ gaining a gift, and already he has maimed and injured himself. One who prevents another from giving alms creates an obstruction and stumbling block for these three people.

    “But, Vaccha, I say that one acquires merit even if one throws away dishwashing water in a refuse dump or cesspit with the thought: ‘May the living beings here sustain themselves with this!’ How much more, then, does one acquire merit when one gives to human beings! However, I say that what is given to one of virtuous behavior is more fruitful than what is given to an immoral person. And the most worthy recipient is one who has abandoned five factors and possesses five factors.

    “What five factors has he abandoned? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five factors that he has abandoned.

    “And what five factors does he possess? The virtuous behavior, concentration, wisdom, liberation, and knowledge and vision of liberation of one beyond training. These are the five factors that he possesses.

    “It is in such a way, I say, that what is given to one who has abandoned five factors and possesses five factors is very fruitful.”

    Among cattle of any sort,
    whether black, white, red, or golden,
    mottled, uniform, or pigeon-colored,
    the tamed bull is born,
    the one that can bear the load,
    possessing strength, advancing with good speed.
    They yoke the burden just to him;
    they are not concerned about his color.

    So too, among human beings
    it is in any kind of birth—
    among khattiyas, brahmins, vessas,
    suddas, caṇḍālas, or scavengers—
    among people of any sort
    that the tamed person of good manners is born:
    one firm in Dhamma, virtuous in conduct,
    truthful in speech, endowed with moral shame;
    one who has abandoned birth and death,
    consummate in the spiritual life,
    with the burden dropped, detached,
    who has done his task, free of taints;
    who has gone beyond all things of the world
    and by non-clinging has reached nibbāna:
    an offering is truly vast
    when planted in that spotless field.

    Fools devoid of understanding,
    dull-witted, unlearned,
    do not attend on the holy ones
    but give their gifts to those outside.
    Those, however, who attend on the holy ones,
    on the wise ones esteemed as sagely,
    and those whose faith in the Fortunate One
    is deeply rooted and well established,
    go to the world of the devas
    or are born here in a good family.
    Advancing in successive steps,
    those wise ones attain nibbāna.

    Read this translation of Aṅguttara Nikāya 3.57 Vacchagottasutta: Vaccha by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 11.12 Sakkanāmasutta: Sakka’s Names

    Near Sāvatthī in Jeta’s Grove. There the Buddha said to the mendicants:

    “Mendicants, in a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā.

    In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada the Firstgiver.

    In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka the Able.

    In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava the Houser.

    Sakka thinks of a thousand things in an hour. That’s why he’s called Sahassakkha the Thousand-Eyed.

    Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.

    Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called lord of gods.

    In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven?

    As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not speak divisively. As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.

    In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

    A person who respects their parents,
    and honors the elders in the family,
    whose speech is gentle and courteous,
    and has given up divisiveness;

    who’s committed to getting rid of stinginess,
    is truthful, and has mastered anger:
    the gods of the thirty-three
    say they really are a true person.”

    Read this translation of Saṁyutta Nikāya 11.12 Sakkanāmasutta: Sakka’s Names by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 3.24 Issattha Sutta: Archery Skills

    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.”

    “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.”

    Read this translation of Saṁyutta Nikāya 3.24 Issattha Sutta. Archery Skillsby Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    Vv 3.1 Uḷāra Sutta: Splendid Mansion

    Moggallana Bhante:

    Devata, you are very mighty and your beauty illuminates all the directions. Many gods and goddesses decorated with divine jewelry dance and sing to entertain you. You are superior to all of them in status and happiness. Your mansion is very beautiful. It is made of gold. You spend your time here very happily.

    What kind of merit did you do to receive this result?

    Tell me Devata, what kind of meritorious action did you do when you were in the human world to have such beauty as well as all these wonderful things?

    That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

    Devata:

    Before I was born here, I lived in the human world. I was a daughter-in-law in a very greedy family that did not have any faith in the Triple Gem. But I had unshakable confidence in the Triple Gem and I followed the Five Precepts. I delighted in giving and sharing. One day, Bhante, you came on your almsround and I offered you an oil cake.

    When my mother-in-law came home, I told her, “Mother, today a monk came here. I was happy and offered an oil cake with my own hands.” My mother-in-law scolded me saying, “You are a disobedient and evil girl. You did not get permission from me to give an oil cake to a monk.”

    She got very angry and hit me with a grinding stone, breaking my shoulder. My injury was very serious and I did not live long after that. After death, I escaped from suffering in the human world and was born among devas in Tavatimsa Heaven.

    Because of this meritorious deed, I have been born as a very beautiful goddess and enjoy all the wonderful things that delight my heart.

    Great Bhante, that was the meritorious action I did to have such a beautiful body that shines in all directions.

    Read this translation of Vimānavatthu 3.1 Uḷāra Sutta: Splendid Mansion by Ven.Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

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    You can find the entire translation of the Vimanavatthu: Stories of Heavenly Mansions available on SuttaFriends.org.

    AN 5.141 Avajānātisutta: Scorn

    “Mendicants, these five people are found in the world. What five? One gives then scorns, one lives together then scorns, one is gullible for gossip, one is impulsive, and one is dull and stupid.

    And how does a person give then scorn? It’s when a person gives someone robes, almsfood, lodgings, and medicines and supplies for the sick. They think: ‘I give; this one receives.’ They give to that person, then they scorn them. That’s how a person gives then scorns.

    And how does a person live together then scorn? It’s when a person lives with someone else for two or three years. They live together with that person, then they scorn them. That’s how a person live together then scorns.

    And how is a person gullible for gossip? It’s when they’re very quick to believe what a certain person says in praise or criticism of another. That’s how a person is gullible for gossip.

    And how is a person impulsive? It’s when a certain person is fickle in faith, devotion, fondness, and confidence. That’s how a person is impulsive.

    And how is a person dull and stupid? It’s when they don’t know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. That’s how a person is dull and stupid.

    These are the five people found in the world.”

    Read this translation of Aṅguttara Nikāya 5.141 Avajānātisutta: Scorn by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    AN 8.33 Dānavatthusutta: Reasons to Give

    “Mendicants, there are these eight grounds for giving. What eight?

    1. A person might give a gift out of favoritism
    2. or hostility
    3. or stupidity
    4. or cowardice.
    5. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’
    6. Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
    7. Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’
    8. Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’

    These are the eight grounds for giving.”

    Read this translation of Aṅguttara Nikāya 8.33 Dānavatthusutta: Reasons to Give by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    AN 7.47 Dutiyaaggisutta: Fires (2nd)

    Now at that time the brahmin Uggatasarīra had prepared a large sacrifice. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice.

    Then the brahmin Uggatasarīra went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Mister Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”

    “I’ve also heard this, brahmin.”

    For a second time … and third time Uggatasarīra said to the Buddha, “Mister Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”

    “I’ve also heard this, brahmin.”

    “Then Mister Gotama and I are in total agreement in this matter.”

    When he said this, Venerable Ānanda said to Uggatasarīra, “Brahmin, you shouldn’t ask the Buddha in this way. You should ask in this way: ‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post. May the Buddha please advise and instruct me. It will be for my lasting welfare and happiness.’”

    Then Uggatasarīra said to the Buddha, “Mister Gotama, I want to kindle the sacrificial fire and raise the sacrificial post. May Mister Gotama please advise and instruct me. It will be for my lasting welfare and happiness.”

    “Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering. What three? The knives of the body, speech, and mind. Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.

    Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.

    Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams. Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering. Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.

    Brahmin, these three fires should be given up and rejected, not cultivated. What three? The fires of greed, hate, and delusion.

    And why should the fire of greed be given up and rejected, not cultivated? A greedy person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of greed should be given up and rejected, not cultivated.

    And why should the fire of hate be given up and rejected, not cultivated? A hateful person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of hate should be given up and rejected, not cultivated.

    And why should the fire of delusion be given up and rejected, not cultivated? A deluded person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of delusion should be given up and rejected, not cultivated. These three fires should be given up and rejected, not cultivated.

    Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them. What three? The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a religious donation.

    And what is the fire of those worthy of offerings dedicated to the gods? Your mother and father are called the fire of those worthy of offerings dedicated to the gods. Why is that? Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

    And what is the fire of a householder? Your children, partners, bondservants, servants, and workers are called a householder’s fire. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

    And what is the fire of those worthy of a religious donation? The ascetics and brahmins who refrain from intoxication and negligence, are settled in patience and sweetness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a religious donation. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.

    But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, extinguished, or put aside.”

    When he said this, the brahmin Uggatasarīra said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life. Mister Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life! May they eat grass and drink cool water and enjoy a cool breeze!”

    Read this translation of Aṅguttara Nikāya 7.47 Dutiyaaggisutta: Fires (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 3.20 Aputtaka Sutta: Heirless (2)

    Near Sāvatthī. Then King Pasenadi Kosala went to the Blessed One in the middle of the day and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there the Blessed One said to him, “Well now, great king, where are you coming from in the middle of the day?”

    “Just now, lord, a money-lending householder died in Sāvatthī. I have come from conveying his heirless fortune to the royal palace: ten million in silver, to say nothing of the gold. But even though he was a money-lending householder, his enjoyment of food was like this: He ate broken rice & pickle brine. His enjoyment of clothing was like this: He wore three lengths of hempen cloth. His enjoyment of a vehicle was like this: He rode in a dilapidated little cart with an awning of leaves.”

    “That’s the way it is, great king. That’s the way it is. Once in the past that money-lending householder provided alms for the Private Buddha named Tagarasikhi. Saying (to his servant), ‘Give alms to the contemplative,’ he got up from his seat and left. After giving, though, he felt regret: ‘It would have been better if my slaves or servants had eaten those alms.’ And he also murdered his brother’s only heir for the sake of his fortune. Now, the result of his action in having provided alms for the Private Buddha named Tagarasikhi was that he appeared seven times in a good destination, a heavenly world. And through the remaining result of that action he acted as moneylender seven times in this very same Sāvatthī. But the result of his action in feeling regret after giving (those) alms—‘It would have been better if my slaves or servants had eaten those alms’—was that his mind didn’t lend itself to the lavish enjoyment of food, didn’t lend itself to the lavish enjoyment of clothing, didn’t lend itself to the lavish enjoyment of a vehicle, didn’t lend itself to the lavish enjoyment of the five strings of sensuality. The result of his action in having murdered his brother’s only heir for the sake of his fortune was that he boiled in hell for many years, many hundreds of years, many thousands of years, many hundred-thousands of years. And through the remaining result of that action he has left this seventh heirless fortune to the royal treasury.

    “Now, because of the wasting away of that money-lending householder’s old merit and his non-accumulation of new merit, he is today boiling in the Great Roruva hell.”

    “So he has reappeared in the Great Roruva hell, lord?”

    “Yes, great king. He has reappeared in the Great Roruva hell.”

    That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

    “Grain, wealth, silver, gold,
    or whatever other belongings you have;
    slaves, servants, errand-runners,
    & any dependents:
       You must go without taking
          any of them;
       you must leave
          all of them
             behind.

       What you do
    with body, speech, or mind:
       that   is yours;
             taking
       that   you go;
       that’s
       your follower,
          like a shadow
          that never leaves.

    Thus you should do what is fine
    as a stash for the next life.
       Acts of merit
    are the support for beings
    in their after-death world.”

    Read this translation of Saṁyutta Nikāya 3.20 Aputtaka Sutta. Heirless (2)by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    AN 7.14 Puggalasutta: Persons

    “Mendicants, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. What seven? The one freed both ways, the one freed by wisdom, the direct witness, the one attained to view, the one freed by faith, the follower of teachings, and the follower by faith. These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.”

    Read this translation of Aṅguttara Nikāya 7.14 Puggalasutta: Persons by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    Dhp 249 From… Mala Vagga: Stain

    249. People give according to their faith and confident mind.
    This being the case, if one becomes discontented
    with the food and drink given by others,
    one cannot attain stillness of mind,
    either by day or by night.

    Read the entire translation of Dhammapada 18 Mala Vagga: Stain (235-255) by Ven.Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    Pv 2.1 Saṃsāramocaka Sutta: Sāriputta Bhante Helps a Ghost

    Sāriputta Bhante sees a female ghost and asks,

    Sāriputta Bhante:

    You are naked and very ugly, your veins are popping out. You thin person, with your ribs sticking out, who are you?

    Ghost:

    I am a ghost, sir. I am suffering in the world of Yama. I have done an evil deed as a human and have been reborn in the world of ghosts.

    Sāriputta Bhante:

    Now what evil deed have you done by body, speech, or mind for you to have been born in the world of ghosts?

    Ghost:

    Nobody had sympathy for me. Neither my father, mother, nor relatives encouraged me to give alms to monks. Therefore, I did not give alms. I must wander around the world naked and always hungry for five hundred years. This is the result of my evil deed.

    I pay respect to you good sir with a very happy mind. Please have compassion towards me, oh noble monk. Please offer something and share the merits with me. Please release me from this state of misery.

    Sāriputta Bhante:

    Very well.

    Out of kindness Sāriputta Bhante offered a handful of rice, a piece of cloth and a bowl of water to monks. He then shared the merits with the female ghost. The result of that merit was received by the female ghost immediately in the form of food, drink, and clothing. She became clean and fresh with the cleanest and finest clothes. She approached Sāriputta Bhante.

    Sāriputta Bhante:

    Who are you, with heavenly beauty, shining in all directions like a star? Why are you so beautiful? What merit have you collected when you were a human?

    Ghost:

    Sāriputta Bhante, you were very compassionate when you saw me in a miserable state: thin, starved, and naked with rough skin. You offered the monks a handful of rice, a piece of cloth, and a bowl of water then dedicated the merit to me.

    Now look at the result of offering a handful of rice. For a thousand years I will eat delicious food whenever I want.

    Look at the result of offering a piece of cloth. I have as many clothes as King Nanda. Still I have more clothes than that, made from silk, wool, linen, and cotton. There are lots of expensive clothes, so many they even hang from the sky. I can wear whatever I want.

    Look at the result of offering a bowl of water. I have gained a beautiful pond with clear and cool water. It is surrounded by fine sand and there are fragrant lotuses and lilies with flower petals floating in the water. I am very happy playing in the water. I am not afraid of anything. You were very compassionate to me Bhante. I have come to worship you.

    Read this translation of Petavatthu 2.1 Saṃsāramocaka Sutta: Sāriputta Bhante Helps a Ghost by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

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    You can find the entire translation of the Petavatthu: Stories of Ghosts available on SuttaFriends.org.

    MN 142 From… Dakkhiṇāvibhaṅga Sutta: The Analysis of Giving—Gifts to an Individual

    [NOTE: In the part of the sutta after this the Buddha goes on to explain that a gift to a saṅgha is always greater than a gift to an individual]

    “…Now, Ānanda, gifts to the following individuals may be expected to yield the following returns. 

    “Giving a gift to an animal, yields a return a hundred times over. 

    “Giving a gift to an unvirtuous ordinary person, yields a return a thousand times over. 

    “Giving a gift to a virtuous ordinary person, yields a return a hundred thousand times over (100,000). 

    “Giving a gift to an outsider free of desire for sense pleasures, yields a return a trillion times over (1,000,000,000,000). 

    “But giving a gift to someone practicing to realize the fruit of stream-entry yields incalculable, immeasurable returns. How much more so giving a gift to a stream-enterer? How much more so giving a gift to someone practicing to realize the fruit of once-return? How much more so giving a gift to a once-returner? How much more so giving a gift to someone practicing to realize the fruit of non-return? How much more so giving a gift to a non-returner? How much more so giving a gift to someone practicing to realize the fruit of arahantship? How much more so giving a gift to an arahant? How much more so giving a gift to a Private Buddha? 

    “How much more so giving a gift to the Supreme Buddha?…”

    Read the entire translation of Majjhima Nikāya 142 Dakkhiṇāvibhaṅga Sutta: The Analysis of Giving by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

    Or read a translation in বাংলা, Deutsch, Español, Français, हिन्दी, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, Slovenščina, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

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