Finally, The Buddha provides guidance that helps a Practitioner understand the true goal
and objective of sharing a gift through the practicing of generosity. The objective is to
train the mind to eliminate craving/desire/attachment (i.e. enhancement of the mind, an
accessory of the mind).
- He does not give a gift, [thinking]: ‘When I am giving a gift my mind becomes tranquil,
and energy and joy arise’, but rather he gives a gift, [thinking]: ‘It’s an enhancement of the
mind, an accessory of the mind’.
In other words, a Practitioner should give a gift without expectations or for any of the
other reasons previously shared. Instead, a Practitioner should practice generosity
because they know it allows them to eliminate selfishness to cultivate the mind
eliminating craving/desire/attachment. This enhances one’s life practice by improving the
condition of the mind bringing it closer to Enlightenment.
A Practitioner would be unable to attain Enlightenment with selfishness residing in the
mind as there would still be craving/desire/attachment leading to discontentedness and
rebirth in The Cycle of Rebirth.
The primary determination of whether a gift provides benefit for the Practitioner is based
on whether one gives with or without expectations.
The practice of generosity helps a Practitioner to eliminate craving/desire/attachment, the
cause of discontentedness. Through a well developed practice of generosity, a
Practitioner can eliminate selfishness from the mind.
If one practices generosity with the expectation of receiving something in return for their
offering, then a Practitioner is only giving because they want something in return. This
approach to practicing generosity would not eliminate craving/desire/attachment nor
selfishness. Instead, the mind is only giving because it wants something in return and,
therefore, the benefit of providing an offering through practicing generosity is not
experienced.
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Chapter 56
Recipient and the Fruit of Such Gift
Here, Ānanda, by giving a gift to an animal, the offering may be predicted to
repay a hundredfold.
By giving a gift to an unwholesome ordinary person, the offering may be
predicted to repay a thousandfold.
By giving a gift to a virtuous (practicing moral conduct) ordinary person, the
offering may be predicted to repay a hundred‑thousandfold.
By giving a gift to one outside [The Community] who is free from craving for
sensual pleasures, the offering may be predicted to repay a
hundred‑thousand times a hundred‑thousandfold.
By giving a gift to one who has entered upon the way to the realization of the
fruit of stream‑entry, the offering may be predicted to repay incalculably,
immeasurably.
What, then, should be said about giving a gift to a Stream‑Enterer? What
should be said about giving a gift to one who has entered upon the way to the
realization of the fruit of Once‑Returner … to a Once‑Returner … to one who
has entered upon the way to the realization of the fruit of Non‑Returner … to
a Non‑Returner … to one who has entered upon the way to the realization of
the fruit of Arahantship … to an Arahant … to a Paccekabuddha? What
should be said about giving a gift to a Tathāgata, accomplished and Fully
Perfectly Enlightened?
There are seven kinds of offerings made to The Community, Ānanda.
One gives a gift to a Community of both [male and female Ordained
Practitioners] headed by The Buddha; this is the first kind of offering made to
The Community.
One gives a gift to The Community of both [male and female Ordained
Practitioners] after The Tathāgata has attained Final Nibbāna (Final
Enlightenment); this is the second kind of offering made to The Community.
One gives a gift to The Community of Male Ordained Practitioners; this is the
third kind of offering made to The Community.
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One gives a gift to The Community of Female Ordained Practitioners; this is
the fourth kind of offering made to The Community.
One gives a gift, saying: Appoint so many male and female Ordained
Practitioners for me from The Community; this is the fifth kind of offering made
to The Community.
One gives a gift, saying: Appoint so many male Ordained Practitioners for me
from The Community; this is the sixth kind of offering made to The
Community.
One gives a gift, saying: Appoint so many female Ordained Practitioners for me
from The Community; this is the seventh kind of offering made to The
Community.
In future times, Ānanda, there will be members of the clan who are
‘yellow‑necks’, immoral, of unwholesome character. People will give gifts to
those unwholesome persons for the sake of The Community.
Even then, I say, an offering made to The Community is incalculable,
immeasurable. And I say that in no way is a gift to a person individually ever
more fruitful than an offering made to The Community.
There are, Ānanda, four kinds of purification of offering.
What four?
There is the offering that is purified by the donor, not by the recipient.
There is the offering that is purified by the recipient, not by the donor.
There is the offering that is purified neither by the donor nor by the recipient.
There is the offering that is purified both by the donor and by the recipient.
And how is the offering purified by the donor, not by the recipient?
Here the donor is virtuous (practicing moral conduct), of wholesome
character, and the recipient is immoral, of unwholesome character.
Thus the offering is purified by the donor, not by the recipient.
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And how is the offering purified by the recipient, not by the donor?
Here the donor is immoral, of unwholesome character, and the recipient is
virtuous, of wholesome character.
Thus the offering is purified by the recipient, not by the donor.
And how is the offering purified neither by the donor nor by the
recipient?
Here the donor is immoral, of unwholesome character, and the recipient is
immoral, of unwholesome character.
Thus the offering is purified neither by the donor nor by the recipient.
And how is the offering purified both by the donor and by the recipient?
Here the donor is virtuous, of wholesome character, and the recipient is
virtuous, of wholesome character.
Thus the offering is purified both by the donor and by the recipient.
These are the four kinds of purification of offering.
That is what The Perfectly Enlightened One said. When The Fortunate One
had said that, The Teacher said further:
When a virtuous person to an unwholesome person gives
With trusting heart, a gift righteously obtained,
Placing confidence that the fruit of action is great,
The donor’s virtue purifies the offering.
When an unwholesome person to a virtuous person gives
With untrusting heart, a gift unrighteously obtained,
Nor places confidence that the fruit of action is great,
The recipient’s virtue purifies the offering.
When an unwholesome person to an unwholesome person gives
With untrusting heart, a gift unrighteously obtained,
Nor places confidence that the fruit of action is great,
Neither’s virtue purifies the offering.
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When a virtuous person to a virtuous person gives
With trusting heart, a gift righteously obtained,
Placing confidence that the fruit of action is great,
That gift, I say, will come to full fruition.
When a passionless person to a passionless person gives
With trusting heart, a gift righteously obtained,
Placing confidence that the fruit of action is great,
That gift, I say, is the best of worldly gifts.
(Reference: MN 142)


In this Teaching from Gotama Buddha, he shares how a gift increase in benefit as the
being who is the recipient has increasing amounts of virtuous moral conduct and
wholesome character. He describes how an offering is purified.
Starting with an animal and progressing to an actual Buddha, Gotama Buddha provides
guidance to help Students understand that the benefits one experiences increase.
Making an offering to an animal would help a Practitioner to eliminate craving/desire/
attachment, but there is no ability to learn The Teachings from an animal. The Buddha
then progress through multiple beings such as an unwholesome person, one practicing
virtuous moral conduct, one outside of The Community of Practitioners who is free from
craving for sensual pleasures, a Stream-Enterer, a Once-Returner, a Non-Returner, an
Arahant, a Paccekabuddha, and a Fully Perfectly Enlightened Buddha.
To attain Enlightenment, a Practitioner will need a well developed practice of generosity.
Without a practice of generosity, one would not be able to attain Enlightenment because
the mind will continue to have craving/desire/attachment holding on to resources and
being unwilling to share. The mind will continue to be selfish, therefore, it cannot
experience Enlightenment.
As a Practitioner develops their practice of generosity, The Buddha suggests that one do
so with discernment (i.e. wise decision making).
It would be unwise and not practicing the middle way, if one was to attempt to practice
generosity without discernment.
The Buddha provides guidance of how offerings are beneficial for your practice.
The ideal situation would be that the individual you make an offering to is practicing
wholesome moral conduct and that you are practicing wholesome moral conduct. This
ensures the offering is purified by both the donor and recipient. This would include
making offerings to Practitioners who are Stream-Enterers, Once-Returners, Non-
Returners, and Arahants. Should you live during the lifetime of a Buddha, it is highly
beneficial to make an offering to a Buddha.
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The reason gifts to these individuals is beneficial is that it brings you in close contact with
Practitioners who are practicing The Teachings closely so that you can gain insight and
wisdom about The Teachings to implement into your own life practice. Through you
making offerings to Practitioners who are in one of The Four Stages of Enlightenment, you
are able to build a relationship, observe their practice, and ask them questions to help
you learn, all to improve your life practice.
There is nothing mystical or magical about making offerings to these individuals, but
instead, by making offerings to them you will be in close proximity, such that, you will be
able to learn The Teachings to benefit your own life.
The Buddha shares other variations helping you see the options of how giving can be of
benefit or not.
An offering can be purified by just the donor or recipient if either of them are practicing
virtuous moral conduct and are of a wholesome character. If the donor or recipient are
immoral and of unwholesome character, the offering is not purified by them but instead, is
purified by the one who is practicing virtuous moral conduct and are of a wholesome
character.
If the donor and recipient are immoral and of unwholesome character, the offering is not
purified at all.
The Buddha describes that an offering made by a donor and received by a recipient who
are both practicing virtuous moral conduct and are of a wholesome character, both the
donor and recipient fully purify the offering.
Final Nibbāna
Final Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.
This is referred to as Final Enlightenment.
During one’s life, the mind can be trained to attain Enlightenment. The mind will reside
peaceful, calm, serene, and content with joy - permanently. The mind will no longer
experience any mental pain associated with unwelcomed emotions, thoughts, ideas, or
any sort of discontentedness of mind. All discontentedness such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.
However, a being is unable to completely transcend physical pain while in the human
form. This is impossible. While the mind can be developed to not react with anger,
sadness, hostility, aggression, or other discontent feelings upon experiencing physical
pain, nonetheless, physical pain will still be experienced by the mind.
The mind can eliminate all cravings/desires/attachments while in the human form and
during this life to experience Enlightenment. But while still alive, a being cannot eliminate
the connection between the body and the mind. The mind is still connected to the
physical body during life. Therefore, the mind will still experience physical pain but the
mind will experience it differently in the Enlightened mental state versus in the
unEnlightened mental state.
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In the unEnlightened mental state, when the mind experiences physical pain, one can
become angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and
experience other discontent feelings. This is due to the mind craving permanent health,
permanent comfort, and permanent pleasant feelings from the body. It is impossible for
the body to experience permanent comfort due to The Universal Truth of Impermanence.
The pain associated with the physical body is an important aspect of the mind that needs
to exist in order for a being to function in the world. If a being did not experience physical
pain, they would be unable to remove the physical body from harm when too close to a
heat source or if another problematic situation arose. The sensation of physical pain
experienced by the mind helps a being understand, potential damage will occur or has
occurred and therefore, seek a remedy to the physical pain. This is why we choose to
step away from a heat source. The mind is alerted that the physical body is experiencing
pain and the being takes action to resolve the situation. This is beneficial and needed
during life.
In these situations, an unEnlightened mind will oftentimes experience discontentedness
associated with the craving for permanent comfort of the physical body. When there is
physical pain, the unEnlightened mind becomes discontent.
An Enlightened mind has been deeply trained to the point that it understands physical
pain is impermanent, and that allowing the mind to become discontent due to physical
pain, does not help to eliminate the physical pain.
Discontentedness at times of physical pain could actually make the situation worse.
For example, if one was bitten by a poisonous snake and became agitated, overactive,
and uncalm, this would increase respirations of the lungs and heart functions creating
conditions for the poison to more rapidly move through the body causing more significant
injury and damage with an increased risk of potential death. Through training the mind to
reside unagitated and calm, an individual can decrease the harm to the body and improve
their ability to survive an injury such as a snake bite because the poison will not permeate
in the body as rapidly when the mind is calm. Through the mind remaining calm during
physical injuries, a being increases their ability to resolve the situation with a positive
outcome.
When an Enlightened mind experiences physical pain, the mind can continue to reside
peaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.
This is an added benefit experienced by an Enlightened mind producing improved
outcomes in situations where physical pain is experienced.
Nonetheless, there is still physical pain for an Enlightened being but it is just that the mind
will not react to the pain and instead, respond to resolve the situation finding a solution.
The physical pain associated with existence will continue for the remaining time of
existence even for an Enlightened being. But, they will not experience mental anguish or
any type of discontentedness associated with the physical pain. The Enlightened mind
does not relate to the pain in the same way as the unEnlightened mind which will
oftentimes become discontent due to physical pain.
It is not until the physical body dies, described by Gotama Buddha as “the breakup of the
body”, that the body and mind completely separate. From that point, not only has one
transcended discontentedness their entire life due to the attainment of Enlightenment, but
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the being will then experience the complete elimination of all pain including physical pain.
This is referred to as Final Enlightenment or Final Nibbāna.
Enlightenment is experienced during life and the mind has transcended all emotional pain
and suffering. But, the physical pain will remain, because it is needed to make wise
decisions concerning the physical body during times of injury. The Enlightened mind will
have physical pain but will have acquired an improved way of responding to the physical
pain rather than reacting to it so there is no mental pain.
Once a being has attained Enlightenment and dies, there is no longer any physical pain
because the separation of the body and mind has occurred, therefore one has attained
Final Enlightenment. All pain both mental and physical has been completely eliminated -
permanently.
It is possible for an unEnlightened being to experience Enlightenment and Final
Enlightenment at the time of death. The being would have experienced discontentedness
their entire life but at the time of death, they would immediately experience Enlightenment
and Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.
What happens once one attains Enlightenment and dies experiencing Final Enlightenment
is an undeclared Teaching of Gotama Buddha. He did not teach what is next other than
an Enlightened being will not experience any further existence in The Cycle of Rebirth.
There are other Teachings from Gotama Buddha in this book series related to how to
ensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the
book “Foundation in The Teachings” (Volume 3) provides these Teachings and an
explanation of these Teachings.
What Happens at Death?
After we die does the body become soil to the earth or after death what remains?
Isn’t there spirit or energy which exist inside our body? Isn’t there some sort of
energy?
No, at the time of death the body and mind separate and then there is "break up of the
body".
The body was described by Gotama Buddha through The Four Elements of Earth, Wind,
Fire, and Water.
Essentially, the physical body is described and classified into these Four Elements.
Earth: The solids of the body. (hair, teeth, nails, bones, etc.)
Wind: The movement of bodily functions. (Circulation, movement of bile, etc.)
Fire: The temperature of the body.
Water: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)
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The physical body is nothing more than these four elements coming together with a mind
or consciousness. The joining of the body and the mind creates a person.
Once the body and mind separate, the body will deteriorate remaining as these four
elements but without a mind or consciousness.
What you are looking at when you see the body is a unique collection of these four
elements that is always in a state of change and upon death, the body will continue that
change and configuration but it will still be just these four elements.
The body will progressively deteriorate and depending whether there is burial or
cremation, will determine how quickly the process of change occurs.
Through burial, the process is much slower. Cremation accelerates the process of change
of these four elements.
What happens to the mind upon death?
If the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then
there is rebirth into one of The Five Realms.
Heavenly Realm
Human Realm
Afflicted Spirits Realm
Animal Realm
Hell Realm
Heavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical
form).
Human and Animal realms are form realms, (i.e. there is physical form).
Rebirth is not instantaneous and upon rebirth there is a completely new existence with a
new form or formless existence and a new consciousness, (i.e. a new mind).
The new mind will have residual memories of past lives and unextinguished craving/
desire/attachment from past lives. The residual memories of past lives may potentially be
recalled as the mind awakens towards Enlightenment more and more.
If someone attains Enlightenment what happens to the mind? Does it disappear?
If the mind has experienced Enlightenment during the human or heavenly existence or at
death, (i.e. Enlightenment can be attained during an existence in the human or heavenly
realm or at death in those realms but not in the lower realms), the body and mind
separate and what happens next is an "undeclared" Teaching.
To attain Enlightenment, the mind needs to get to the point where there is no craving/
desire/attachment (i.e. mental longing with a strong eagerness) to know what is next.
An Enlightened mind is experiencing so much peace, calm, serenity, and contentedness
with joy that is permanent, the mind is not going to care what is next.
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An Enlightened mind has already extinguished all fears including the fear of death,
therefore, the mind is so peaceful and does not fear death so what happens next, the
Enlightened mind does not care.
Having attained Enlightenment, you will know that you are already experiencing complete
and utter peacefulness so if there is something next after death for an Enlightened being,
it is either as good as you are currently experiencing or better.
And, if there is nothing next, then, ok, you are "done".
Either way, the mind needs to "let go" of wanting to know what is next and just focus on
learning and practicing The Teachings with guidance on The Path to Enlightenment to
experience Enlightenment in this life now that you are human.
Is the mind or soul/spirit the same thing?
No they are not.
There is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a
Teaching he shared. He left The Teaching on a soul/spirit as "undeclared".
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Chapter 57
Persons Who Are Worthy of Gifts
(First Discourse)
Monks, this assembly is free from unbeneficial speech, this assembly is free
from idle chatter. It consists purely of heartwood. Such is this Community of
Monks, such is this assembly.
Such an assembly as is worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an incomparable field of merit for
the world - such is this Community of Monks, such is this assembly.
Such an assembly that a small gift given to it becomes great and a great gift
greater - such is this Community of Monks, such is this assembly.
Such an assembly as is rare for the world to see - such is this Community of
Monks, such is this assembly.
Such an assembly as would be worth journeying many leagues with a travel
bag to see - such is this Community of Monks, such is this assembly.
In this Community of Monks there are Monks who are Arahants with taints
destroyed, who have lived the holy life, done what had to be done, laid down
the burden, reached their own goal, destroyed the fetters of existence, and
are completely liberated through final knowledge (wisdom) - such Monks are
there in this Community of Monks.
In this Community of Monks there are Monks who, with the destruction of
the five lower fetters, are due to reappear spontaneously (in the heavenly
realm) and there attain Final Nibbāna (Final Enlightenment), without ever
returning from that world - such Monks are there in this Community of
Monks.
In this Community of Monks there are Monks who, with the destruction of
three fetters and with the fading of craving, anger, and ignorance, are Once-
Returners, returning once to this world to make an end of discontentedness
- such Monks are there in this Community of Monks.
In this Community of Monks there are Monks who, with the destruction of
the three fetters, are Stream-Enterers, no longer subject to hell, bound (for
liberation), headed for Enlightenment - such Monks are there in this
Community of Monks.
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In this Community of Monks there are Monks who reside devoted to the
development of The Four Foundations of Mindfulness (body, feelings, mind,
mental objects) - such Monks are there in this Community of Monks.
In this Community of Monks there are Monks who reside devoted to the
development of the four right kinds of striving (Right Effort) ... of the four
bases for spiritual power (also known as ‘mental power’: initiative, energy,
mind, investigation) ... of the five sense bases (eyes, ears, nose, tongue,
body) ... of the five powers (confidence, energy, mindfulness, concentration,
wisdom) ... of The Seven Factors of Enlightenment (mindfulness,
investigation, energy, joy, tranquility, concentration, equanimity) ... of The
Noble Eight Fold Path - such Monks are there in this Community of Monks.
In this Community of Monks there are Monks who reside devoted to the
development of loving-kindness ... of compassion ... of sympathetic joy ... of
equanimity … of the meditation on unattractiveness of the body ... of the
perception of impermanence - such Monks are there in this Community of
Monks.
In this Community of Monks there are Monks who reside devoted to the
development of Mindfulness of Breathing (Breathing Mindfulness
Meditation).
(Reference: AN 4.190)


In this Teaching from Gotama Buddha, he describes a Community of Practitioners who
are learning and practicing these Teachings as being worthy of gifts and offerings. He
shares the qualities of mind and development of their practice that are admirable.
He guides Practitioners to understand that it is this type of Community and these qualities
of their practice that we should consider to support as a way to encourage these
Teachings to come into the world.
The Buddha describes that there are Practitioners within The Community who are free of
unbeneficial speech and idle chatter, Arahants (i.e. Enlightened beings), free of the five
lower fetters (i.e. Non-Returners), free of the first three fetters and fading of craving,
anger, and ignorance (unknowing of true reality) (i.e. Once-Returners), free of the first
three fetters (i.e. Stream-Enterers), devoted to developing The Four Foundations of
Mindfulness, the four right strivings, the four bases of spiritual power, the five sense
bases, the five powers, The Seven Factors of Enlightenment, The Noble Eight Fold Path,
loving-kindness, compassion, sympathetic joy, equanimity, unattractiveness of the body,
perception of impermanence, and Breathing Mindfulness Meditation.
He is identifying that it is Practitioners of this type of Community who are worthy of gifts
and offerings.
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During the lifetime of The Buddha, there were many different Teachers who claimed it was
their teachings that lead to Enlightenment. There were multiple communities of Students
all being led by a different Teacher and progressing towards what they thought was
Enlightenment. We know now that it was The Buddha’s Teachings that are The Path to
Enlightenment but during his lifetime, this was not so obvious to the average individuals
who were not learning and practicing his Teachings.
The Buddha knew it was his Teachings that were the truth and those that lead to
Enlightenment because he was experiencing the complete elimination of all
discontentedness. But, this mental state cannot be easily understood or observed by an
unEnlightened being. There are no outward characteristics that identifies one who has
attained Enlightenment or identifies a Buddha. A Buddha does not perform countless
miracles to convince people he is a Buddha but instead, guides people in learning,
reflecting, and practicing these Teachings so that the Practitioner can experience the
mind awakening to Enlightenment. In this way, Students understand what they are
learning and practicing is the truth as the mind gradually eliminates 100% of all
discontentedness through their progression towards Enlightenment. The Student can see
the truth for themselves that the condition of their mind and their life is improving.
A Buddha is not concerned with convincing people that he is a Buddha but instead,
applies energy, effort, and dedication towards sharing The Teachings that lead to
Enlightenment making himself available to all those who choose to learn, reflect, and
practice The Teachings to experience the results. The way Students would know he is a
Buddha is that he attained Enlightenment on his own and The Teachings he shares led
them towards Enlightenment. A Buddha is not interested in fame or fortune but instead, is
willing to help others attain Enlightenment through their independently discovered
Teachings. A Buddha’s ability to help others is not contingent upon everyone knowing he
is a Buddha. A Buddha can function much better by others not knowing he is a Buddha
because then he can observe the condition of his Student’s mind without being tainted by
any admiration. A Buddha will be able to more easily observe the condition of the
Student’s mind providing guidance towards the attainment of Enlightenment through
objective observation.
A Buddha is extremely rare and a Practitioner’s confidence in a Buddha and his Teachings
will only build as they deeply learn and practice The Teachings to experience improved
results in the condition of the mind and their life.
The Buddha taught Practitioners to not only have confidence in him and his Teachings but
also in The Community of Practitioners learning and practicing his Teachings because
they are able to support and encourage others along The Path to Enlightenment. While a
Buddha is the leader of The Community, it is the entire Community of Practitioners who
are all supporting and encouraging each other which will help each of them to progress
towards Enlightenment.
A Buddha can share The Teachings but it is each individual in The Community who has
determination, dedication, and diligence to learn, reflect, and practice The Teachings that
each individual will experience results. A vibrant Community of Practitioners will actively
learn, reflect, and practice The Teachings while providing support and encouragement for
others who seek understanding. Through a Community of Practitioners actively
investigating The Teachings and discussing them amongst themselves, they will be better
equipped to progress towards Enlightenment and help others attain Enlightenment after a
Buddha’s death.
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An Enlightened being will not only be learning, reflecting, and practicing The Teachings
but ultimately be able to discuss them with ease as they are questioned by others about
The Teachings or if other members of The Community are interested in discussion about
The Teachings to progress in their understanding and development of their practice.
It is The Community of The Buddha, The Perfectly Enlightened One, who “is practicing
the wholesome way, practicing the straight way, practicing the true way, practicing the
proper way”. It was not the other communities led by other Teachers. Those communities
that existed during the lifetime of The Buddha mostly evaporated and no longer exist. It is
The Teachings of The Buddha that have stood the test of time existing for over 2,500
years until today.
A large community of people who are dedicated to learning and practicing these
Teachings will be able to sustain The Teachings in the world through providing each other
examples and be role models to one another for how to progress along The Path to
Enlightenment and practice The Teachings in daily life.
The Buddha explains “the four pairs of persons, the eight types of individuals” in other
parts of his Teachings that will be shared in this book series as you progress in your
learning. Essentially these are Practitioners who have attained one of the four Stages of
Enlightenment or practicing to progress from one Stage of Enlightenment to another. The
Buddha explains that it is these individuals who are “worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respectful salutation”.
Practitioners who have progressed into one of The Four Stages of Enlightenment have a
well developed life practice and are highly dedicated to the attainment of Enlightenment.
One would not attain any of The Four Stages of Enlightenment by accident but instead,
through consistent dedication towards improving their life practice. They are also the
Teachers who will be able to provide guidance to all other beings to progress towards
Enlightenment. Therefore, The Buddha encourages Students to make offerings to these
Practitioners to support and sustain The Community helping these Teachings to continue
to flourish in the world for all beings to liberate the mind attaining Enlightenment.
Practitioners who choose to make offerings to these individuals will be creating merit.
Merit is a unique type of wholesome Kamma created through generous offerings to The
Community of Practitioners who are in one of The Four Stages of Enlightenment. The
Buddha explains that making offerings to these individuals provides an “unsurpassed
field of merit for the world”.
Practitioners who have attained one of The Four Stages of Enlightenment is beneficial for
their own practice but also highly beneficial for the world in that Students can make
offerings to these individuals providing support for The Teachings to continue but also
bringing Students into contact with Practitioners who deeply understand The Teachings
and can help the Student progress towards the attainment of Enlightenment.
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Chapter 58
Persons Who Are Worthy of Gifts
(Second Discourse)
Monks, these eight persons are worthy of gifts, worthy of hospitality, worthy
of offerings, worthy of reverential salutation, an unsurpassed field of merit for
the world.
What eight?
The Stream-Enterer, the one practicing for realization of the fruit of Stream
Entry;
the Once-Returner, the one practicing for realization of the fruit of Once
Returning;
the Non-Returner, the one practicing for realization of the fruit of Non-
Returning;
the Arahant, the one practicing for realization of the fruit of Arahantship.
These eight persons, Monks, are worthy of gifts, worthy of hospitality, worthy
of offerings, worthy of reverential salutation, an unsurpassed field of merit for
the world.
The four practicing the way
and the four established in the fruit;
this is the upright Community -
composed in wisdom and virtuous behavior (moral conduct).
For people intent on sacrifice,
for living beings seeking merit,
making merit that ripens in the acquisitions,
what is given to The Community bears great fruit.
(Reference: AN 8.59)


In this Teaching from Gotama Buddha, he shares details of the “eight persons [who] are
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation,
an unsurpassed field of merit for the world”.
1.) One practicing to attain the first Stage of Enlightenment as a Stream Enterer.
2.) One who has attained the first Stage of Enlightenment as a Stream Enterer.
3.) One practicing to attain the second Stage of Enlightenment as a Once Returner.
4.) One who has attained the second Stage of Enlightenment as a Once Returner.
5.) One practicing to attain the third Stage of Enlightenment as a Non-Returner.
6.) One who has attained the third Stage of Enlightenment as a Non-Returner.
7.) One practicing to attain the fourth Stage of Enlightenment as an Arahant.
8.) One who has attained the fourth Stage of Enlightenment as an Arahant.
The Buddha then refers to the “upright Community” who are his Students learning and
practicing these Teachings towards the attainment of Enlightenment. The “upright
Community” refers to those who are practicing with “wisdom and virtuous behavior” or
wholesome moral conduct.
He explains that any gifts or offerings given to this Community provides the opportunity
for people to create merit which ultimately helps them to eliminate their craving/desire/
attachment and also leads to “acquisitions” or the ability to acquire beneficial outcomes
due to the offering made through practicing generosity. Generosity leads to the
“acquisition” of all the attainments that lead to Enlightenment, to include, the Jhānas and
all four Stages of Enlightenment.
“What is given to The Community bears great fruit” or produces great benefit because
through supporting The Community of Practitioners who are practicing for the attainment
of any of the four Stages of Enlightenment or who have attained any of the four Stages of
Enlightenment, the offering helps to continue to develop this wisdom within one’s own
community.
If a population of people did not provide support for these “eight persons worthy of gifts”,
then the wisdom of these Teachings would not be supported within a local community
and that population would struggle through not understanding these good wholesome
Teachings. But, through supporting these Teachings to enter and flourish within a
Community by making offerings to the “eight persons worthy of gifts”, then the wisdom of
these Teachings permeate throughout a local community and the population would
prosper through understanding these good wholesome Teachings.
Detailed explanation of Merit is available in this same book series found in Chapter 10 of
the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).
190


Chapter 59
Persons Who Are Worthy of Gifts
(Third Discourse)
Monks, these seven persons are worthy of gifts, worthy of hospitality, worthy
of offerings, worthy of respectful salutation, an unsurpassed field of merit for
the world.
What seven?
The one liberated in both respects, the one liberated by wisdom, the body
witness, the one accomplished in view, the one liberated by confidence, The
Teachings Practitioner, and the Confident Practitioner.
These seven persons are worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for
the world.
(Reference: AN 7.14)


191

In this Teaching from Gotama Buddha, he shares seven persons who “are worthy of gifts,
worthy of hospitality, worthy of offerings, worthy of respectful salutation, an unsurpassed
field of merit for the world”.
1.) The one liberated in both respects: This is a Fully Perfectly Enlightened Buddha.
See Chapter 13 in the book “Walking The Path with The Buddha” (Volume 2) where The
Buddha shares the difference between a Fully Perfectly Enlightened Buddha and one
liberated by wisdom.
2.) The one liberated by wisdom: This is an Arahant.
See Chapter 13 in the book “Walking The Path with The Buddha” (Volume 2) where The
Buddha shares the difference between a Fully Perfectly Enlightened Buddha and one
liberated by wisdom.
3.) The body witness: The individual being described as “the body witness” is not a
Teaching that I fully understand, therefore, I am not going to provide a description of this
individual.
4.) The one accomplished in view: See the book “The First Stage of Enlightenment
(Stream-Enterer)” (Volume 5) where The Buddha shares how one is “accomplished in
view”.
5.) The one liberated by confidence: See the book “The First Stage of Enlightenment
(Stream-Enterer)” (Volume 5) where The Buddha shares how one develops confidence.
6.) The Teachings Practitioner: See Chapter 108 in the book “Foundations in The
Teachings” (Volume 3) where The Buddha shares Teachings on what is a Teachings
Practitioner.
7.) The Confident Practitioner: See Chapter 107 in the book “Foundations in The
Teachings” (Volume 3) where The Buddha shares Teachings on what is a Confident
Practitioner.
192


Chapter 60
Persons Who Are Worthy of Gifts
(Fourth Discourse)
Monks, possessing five qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What five?
Here, a Monk is accomplished in virtuous behavior (moral conduct),
accomplished in concentration, accomplished in wisdom, accomplished in
liberation, and accomplished in the wisdom and vision of liberation.
Possessing these five qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: AN 5.107)


193

In this Teaching from Gotama Buddha, he shares five qualities a person should possess
to be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
1.) Accomplished in virtuous behavior (moral conduct): The Buddha explains
accomplishment in virtuous behavior (moral conduct) as practice of Right Action from The
Eight Fold Path which are the first, second, and third precepts of The Five Precepts.
See Chapter 10 in the book “Foundations in The Teachings” (Volume 3) where The
Buddha shares Teachings on what is accomplishment in virtuous behavior.
2.) Accomplished in concentration: The Buddha explains the attainment of the Jhānas as
the way to develop concentration that leads to residing peacefully in this very life.
See Chapter 67 in the book “Foundations in The Teachings” (Volume 3) where The
Buddha shares Teachings on Four Developments of Concentration.
3.) Accomplished in wisdom: The Buddha specifically speaks of “the wisdom that
discerns arising and passing away” which is The Universal Truth of Impermanence found
in The Three Universal Truths to explain “accomplishment in wisdom” which is the
wisdom that “leads to the complete destruction of discontentedness”. This requires deep
and penetrative understanding through a determined, dedicated, and diligent practice of
these Teachings.
See Chapter 10 in the book “Foundations in The Teachings” (Volume 3) where The
Buddha shares Teachings on what is accomplishment in wisdom.
4.) Accomplished in liberation: is to have eliminated all of The Ten Fetters and no longer
experience discontentedness for an extended period of time - one, two, three years in
duration.
Detailed explanation of The Ten Fetters is available in this same book series found in
Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
5.) Accomplished in the wisdom and vision of liberation: would be an Enlightened being
who can clearly see The Path to Enlightenment and has the wisdom to help others attain
Enlightenment. A Practitioner who has acquired “wisdom and vision of liberation” is one
who can see clearly. They are able to see true reality rather than having a distorted view
through misperceptions or judgment of others.
194


Chapter 61
Persons Who Are Worthy of Gifts
(Fifth Discourse)
Monks, possessing six qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What six?
The faculty of confidence, the faculty of energy, the faculty of mindfulness,
the faculty of concentration, the faculty of wisdom; and with the destruction
of the taints, he has realized for himself with direct knowledge (experience),
in this very life, the taintless liberation of mind, liberation by wisdom, and
having entered upon it, he resides in it.
Possessing these six qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: AN 6.3)


196

In this Teaching from Gotama Buddha, he shares six qualities a person should possess to
be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
1.) The faculty of confidence: See the book “The First Stage of Enlightenment (Stream-
Enterer)” (Volume 5) where The Buddha shares how one develops confidence.
2.) The faculty of energy: is to practice The Enlightenment factor of energy.
Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
See Chapter 3 in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.
3.) The faculty of mindfulness: is to practice The Enlightenment factor of mindfulness.
See Chapter 3 in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.
4.) The faculty of concentration: The Buddha explains the attainment of the Jhānas as the
way to develop concentration that leads to residing peacefully in this very life.
See Chapter 67 in the book “Foundations in The Teachings” (Volume 3) where The
Buddha shares Teachings on Four Developments of Concentration.
5.) The faculty of wisdom: The Buddha specifically speaks of “the wisdom that discerns
arising and passing away” which is The Universal Truth of Impermanence found in The
Three Universal Truths to explain “accomplishment in wisdom” which is the wisdom that
“leads to the complete destruction of discontentedness”. This requires deep and
penetrative understanding through a determined, dedicated, and diligent practice of these
Teachings.
See Chapter 10 in the book “Foundations in The Teachings” (Volume 3) where The
Buddha shares Teachings on what is accomplishment in wisdom.
6.) The destruction of the taints, he has realized for himself with direct knowledge
(experience), in this very life, the taintless liberation of mind, liberation by wisdom, and
having entered upon it, he resides in it: is to eliminate The Ten Fetters, the mind is
Enlightened.
See Chapter 3 in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) to learn The Ten Fetters.
197


Chapter 62
Persons Who Are Worthy of Gifts
(Sixth Discourse)
So too, Bhaddāli, when a Monk possesses ten qualities, he is worthy of gifts,
worthy of hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What are the ten?
Here, Bhaddāli, a Monk possesses the Right View of one beyond training,
the Right Intention of one beyond training, the Right Speech of one beyond
training, the Right Action of one beyond training, the Right Livelihood of one
beyond training, the Right Effort of one beyond training, the Right
Mindfulness of one beyond training, the Right Concentration of one beyond
training, the Right Wisdom of one beyond training, and the Right Liberation
of one beyond training.
When a Monk possesses these ten qualities, he is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: MN 65)
In this Teaching from Gotama Buddha, he shares ten qualities a person should possess to
be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
The Buddha shares that one is practicing The Ten Fold Path (i.e. is an Enlightened being).
Detailed explanation of The Ten Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
198


Chapter 63
Persons Who Are Worthy of Gifts
(Seventh Discourse)
So too, possessing four factors, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What four?
Here, a Monk is skilled in places, a long-distance shooter, a sharp-shooter,
and one who splits a great body.
(1) And how, Monks, is a Monk skilled in places?
Here, a Monk is virtuous (practicing moral conduct); he resides restrained by
the training guidelines, possessed of wholesome conduct and wise decision
making, seeing danger in the slightest faults.
Having undertaken the training guidelines, he trains in them. It is in this way
that a Monk is skilled in places.
(2) And how is a Monk a long-distance shooter?
Here, any kind of form whatsoever - whether past, future, or present, internal
or external, gross or subtle, inferior or superior, far or near - a Monk sees all
form as it really is with correct wisdom thus: This is not mine, this I am not,
this is not my self.
Any kind of feeling whatsoever…
Any kind of perception whatsoever…
Any kind of volitional formations (choices/decisions) whatsoever…
Any kind of consciousness whatsoever - whether past, future, or present,
internal or external, gross or subtle, inferior or superior, far or near — a Monk
sees all consciousness as it really is with correct wisdom thus: This is not
mine, this I am not, this is not my self.
It is in this way that a Monk is a long-distance shooter.
199

(3) And how is a Monk a sharp-shooter?
Here, a Monk understands as it really is: This is discontentedness.
He understands as it really is: This is the cause of discontentedness.
He understands as it really is: This is the elimination of discontentedness.
He understands as it really is: This is the way leading to the elimination of
discontentedness.
It is in this way that a Monk is a sharp-shooter.
(4) And how is a Monk one who splits a great body?
Here, a Monk splits the great mass of ignorance (unknowing of true reality). It
is in this way that a Monk is one who splits a great body.
Possessing these four qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: AN 4.181)


In this Teaching from Gotama Buddha, he shares four factors a person should possess to
be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
1.) And how, Monks, is a Monk skilled in places?
A Practitioner is practicing wholesome moral conduct described in The Eight Fold Path as
part of Right Speech, Right Action, and Right Livelihood, along with all The Teachings that
connect into The Eight Fold Path that further elaborate and describe moral conduct.
A Practitioner is practicing discernment (i.e. wise decision making).
Discernment: is wise decision making based in wisdom. Discernment is helpful to the
mind and needs to be cultivated to attain Enlightenment.
A Practitioner is practicing moral concern, seeing danger in the slightest faults.
Detailed explanation of moral concern is available in this same book series found in
Chapter 25 of the book “Generosity” (Volume 13).
Understanding these Teachings, a Practitioner is determined, dedicated, and diligent to
train in the training guidelines actively progressing towards the ultimate goal of
Enlightenment.
200

2.) And how is a Monk a long-distance shooter?
A Practitioner has eliminated the fetter/taint/pollution of mind described as “personal
existence view” having realized The Universal Truth of Non-self.
A Practitioner no longer views The Five Aggregates of form, feeling, perception, volitional
formations (choices/decisions), nor consciousness as being “the self”.
This body nor this mind belongs to you.
Detailed explanation of The Universal Truth of Non-self is available in this same book
series found in Chapters 4 and 16 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
3.) And how is a Monk a sharp-shooter?
A Practitioner understands The Four Noble Truths establishing Right View.
Detailed explanation of The Four Noble Truths is available in this same book series found
in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
4.) And how is a Monk one who splits a great body?
A Practitioner has eliminated the fetter/taint/pollution of mind described as “ignorance”
having attained Enlightenment.
A Practitioner no longer experiences any discontentedness.
201


Chapter 64
Persons Who Are Worthy of Gifts
(Eighth Discourse)
So too, Monks, possessing five qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What five?
Here, a Monk is one who listens, who destroys, who guards, who patiently
endures, and who goes.
(1) And how is a Monk one who listens?
Here, when The Teachings and discipline proclaimed by The Tathāgata are
being taught, a Monk heeds it, attends to it, directs his whole mind to it, and
listens to The Teachings with enthusiastic ears.
It is in this way that a Monk is one who listens.
(2) And how is a Monk one who destroys?
Here, a Monk does not tolerate an arisen sensual thought, but abandons it,
dispels it, terminates it, and obliterates it. He does not tolerate an arisen
thought of ill will... an arisen thought of harming... any other evil
unwholesome states that arise from time to time, but abandons them,
dispels them, terminates them, and obliterates them.
It is in this way that a Monk is one who destroys.
(3) And how is a Monk one who guards?
Here, having seen a form with the eye, a Monk does not grasp its marks and
features. Since, if he left the eye sense base unrestrained, evil unwholesome
states of craving and aversion might invade him, he practices restraint over
it; he guards the eye sense base, he undertakes the restraint of the eye
sense base.
Having heard a sound with the ear …
Having smelled an odor with the nose …
Having tasted a flavor with the tongue …
202


Having touched a physical object with the body …
Having recognized a mental object with the mind … he guards the mind
sense base, he undertakes the restraint of the mind sense base.
It is in this way that a Monk is one who guards.
(4) And how is a Monk one who patiently endures?
Here, a Monk patiently endures cold and heat; hunger and thirst; contact
with flies, mosquitoes, wind, the burning sun, and serpents; rude and
offensive ways of speech; he is able to remain content with arisen bodily
feelings that are painful, agonizing, sharp, piercing, distressing, disagreeable,
weakening one’s vitality.
It is in this way that a Monk is one who patiently endures.
(5) And how is a Monk one who goes?
Here, a Monk is one who easily goes to that region where he has never
before gone in this long time, that is, to the stilling of all activities, the letting
go of all material possessions, the destruction of craving, freedom from
strong feelings, elimination, Nibbāna (Enlightenment).
It is in this way that a Monk is one who goes.
Possessing these five qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: AN 4.114)
203


In this Teaching from Gotama Buddha, he shares five qualities a person should possess
to be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
1.) And how is a Monk one who listens?
A Practitioner is interested to learn The Teachings of The Buddha paying close attention,
directing the entire mind towards listening with enthusiastic ears.
2.) And how is a Monk one who destroys?
A Practitioner applies Right Effort to cut off and let go of any arisen thoughts of sensual
desire, ill will, or harming, not allowing them to persist.
When a Practitioner observes the bodily sensations associated with the arising
unwholesome mental states, one should apply Right Effort to cut them off and let them
go.
This is how a Practitioner does not tolerate them through complacency ensuring they are
abandoned, dispelled, terminated, and obliterated.
3.) And how is a Monk one who guards?
A Practitioner guards the doorways to discontentedness not allowing the mind to have
craving/desire/attachment through The Six Sense Bases. One protects their
contentedness through guarding The Six Sense Bases with Right Mindfulness.
Guarding The Six Sense Bases would be to not place the mind in situations where it has
the opportunity to long or yearn for the objects of its affection but instead, distancing
itself from those objects.
Should one come into contact with the objects of its affection, through observing the
mind at all times, anytime the mind has craving/desire/attachment through one of The Six
Sense Bases, one should immediately apply Right Effort to cut this off and let it go.
4.) And how is a Monk one who patiently endures?
A Practitioner is able to be content and patient when experiencing cold/heat, hunger/
thirst, contact with disagreeable things such as flies, mosquitoes, wind, sun, serpents,
rude and offensive speech, and remain content with bodily feelings that are painful.
A Practitioner would not have a negative mind and complain about these situations, and
others, because the mind understands The Universal Truth of Impermanence and does
not crave/desire permanent comfort of the physical body.
5.) And how is a Monk one who goes?
A Practitioner is willing and easily able to travel to a location one has never been to. The
mind has no fear to go to a new location and is willing to let go of any and all material
possessions if needed. The mind has eliminated craving/desire/attachment no longer
experiencing discontentedness. The mind is Enlightened.
204


Chapter 65
Persons Who Are Worthy of Gifts
(Ninth Discourse)
So too, Monks, possessing four qualities a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What four?
Virtue (practicing moral conduct), speed, patience, and gentleness.
Possessing these four factors, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: AN 4.112)


205

In this Teaching from Gotama Buddha, he shares four qualities a person should possess
to be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
The Buddha provides this Teaching in comparing a high quality thoroughbred horse to a
Practitioner who is worthy of offerings. Just as a high quality horse should have virtue,
speed, patience, and gentleness, so too, a Practitioner worthy of offerings should have
these same qualities.
1.) Virtue (practicing moral conduct): is to practice wholesome moral conduct from The
Eight Fold Path.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
2.) Speed: is practicing the Enlightenment factor of energy having eradicated
complacency.
Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
See Chapter 3 in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.
3.) Patience: is to have eliminated the fetter/taint/pollution of mind described as
“restlessness” in The Ten Fetters.
Restlessness (Elimination of confused, distracted, worried, anxious, restless state of mind the opposite
of “singleness of mind”.)
Patience is a quality of mind where one is without complaint, loss of temper, irritated, or
annoyed being unworried about specific execution of an objective or goal. One is able to
practice equanimity.
Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,
especially in a difficult situation; treating everyone impartially.
Equanimity is the remedy for an overactive mind that has restlessness and worry
cultivating patience. Equanimity will also assist a Practitioner to eliminate measuring and
comparing beings treating all beings equally.
As you experience life, it is important to practice equanimity in all situations. Mental
calmness, composure, and evenness of temper while treating everyone impartially without
judgment, are mental states that will help you trust all beings.
See Chapter 3 in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) to learn The Ten Fetters.
4.) Gentleness: is the quality of being polite, kind, friendly, and respectful to all beings.
206


Chapter 66
Persons Who Are Worthy of Gifts
(Tenth Discourse)
So too, possessing five qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What five?
Virtue (practicing moral conduct), speed, gentleness, patience, and mildness.
Possessing these five qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: AN 5.203)


In this Teaching from Gotama Buddha, he shares five qualities a person should possess
to be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
The Buddha provides this Teaching in comparing a high quality thoroughbred horse to a
Practitioner who is worthy of offerings. Just as a high quality horse should have virtue,
speed, gentleness, patience, and mildness, so too, a Practitioner worthy of offerings
should have these same qualities.
1.) Virtue (practicing moral conduct): is to practice wholesome moral conduct from The
Eight Fold Path.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
2.) Speed: is practicing the Enlightenment factor of energy having eradicated
complacency.
Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
See Chapter 3 in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.
3.) Gentleness: is the quality of being polite, kind, friendly, and respectful to all beings.
207


4.) Patience: is to have eliminated the fetter/taint/pollution of mind described as
“restlessness” in The Ten Fetters.
Restlessness (Elimination of confused, distracted, worried, anxious, restless state of mind the opposite
of “singleness of mind”.)
Patience is a quality of mind where one is without complaint, loss of temper, irritated, or
annoyed being unworried about specific execution of an objective or goal. One is able to
practice equanimity.
Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,
especially in a difficult situation; treating everyone impartially.
Equanimity is the remedy for an overactive mind that has restlessness and worry
cultivating patience. Equanimity will also assist a Practitioner to eliminate measuring and
comparing beings treating all beings equally.
As you experience life, it is important to practice equanimity in all situations. Mental
calmness, composure, and evenness of temper while treating everyone impartially without
judgment, are mental states that will help you trust all beings.
See Chapter 3 in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) to learn The Ten Fetters.
5.) Mildness: is the quality of having a lack of intensity and aggression practicing the
Enlightenment factor of tranquility.
Tranquility: (Relaxed, steadiness, stability, peacefulness, and stillness of mind.)
See Chapter 3 in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.
208


Chapter 67
Persons Who Are Worthy of Gifts
(Eleventh Discourse)
So too, Monks, possessing eight qualities, a Monk is worthy of gifts, worthy
of hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What eight?
(1) Here, a Monk is virtuous (practicing moral conduct); he resides restrained
by the training guidelines, possessed of wholesome conduct and wise
decision making, seeing danger in the slightest faults.
Having undertaken the training guidelines, he trains in them.
(2) He respectfully eats whatever food they give him, whether rough or
excellent, without being annoyed.
(3) He is disinterested in bodily, verbal, and mental misconduct; he is
disinterested in the acquisition of the numerous kinds of evil unwholesome
qualities.
(4) He is gentle and pleasant to live with, and he does not attempt to agitate
other Monks.
(5) He reveals his tricks, ploys, schemes, and ruses as they really are to the
Teacher or to his wise fellow Monks so that they can make an effort to stamp
them out of him.
(6) He is one who takes up the training, determined: Whether or not other
Monks train, I will train.
(7) When moving, he moves only along a straight path. In this connection,
this is the straight path: Right View, Right Intention, Right Speech, Right
Action, Right Livelihood, Right Effort, Right Mindfulness, and Right
Concentration.
(8) He has aroused energy thus: Willingly, let only my skin, sinews, and bones
remain, and let the flesh and blood dry up in this body, but I will not relax the
energy so long as I have not attained what can be attained by strength,
energy, and effort.
209

Possessing these eight qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: AN 8.13)


In this Teaching from Gotama Buddha, he shares eight qualities a person should possess
to be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
1.) Virtuous (practicing moral conduct): A Practitioner is practicing wholesome moral
conduct described in The Eight Fold Path as part of Right Speech, Right Action, and
Right Livelihood, along with all The Teachings that connect into The Eight Fold Path that
further elaborate and describe moral conduct.
A Practitioner is practicing discernment (i.e. wise decision making).
Discernment: is wise decision making based in wisdom. Discernment is helpful to the
mind and needs to be cultivated to attain Enlightenment.
A Practitioner is practicing moral concern, seeing danger in the slightest faults.
Detailed explanation of moral concern is available in this same book series found in
Chapter 25 of the book “Generosity” (Volume 13).
Understanding these Teachings, a Practitioner is determined, dedicated, and diligent to
train in the training guidelines actively progressing towards the ultimate goal of
Enlightenment.
2.) Respectfully eats whatever food they give him: A Practitioner has eliminated craving/
desire/attachment for specific foods as part of eradicating the fetter/taint/pollution of
mind described as “sensual desire”. The Practitioner is willing to eat whatever food is
offered to them without any frustration, irritation, or annoyance.
3.) Disinterested in bodily, verbal, and mental misconduct; disinterested in the acquisition
of the numerous kinds of evil unwholesome qualities: A Practitioner is practicing moral
wrongdoing and moral concern.
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
4.) Gentle and pleasant to live with, and he does not attempt to agitate others: To be
gentle is the quality of being polite, kind, friendly, and respectful to all beings. One should
not attempt to agitate others in their interactions.
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5.) Reveals his tricks, ploys, schemes, and ruses as they really are to the Teacher or to his
wise friends so that they can make an effort to stamp them out of him: A Practitioner
should be open and forthcoming about the challenges they face in developing their moral
conduct. Through sharing these details with one’s Teacher and other Enlightened beings
within a Community, a Practitioner can receive the needed guidance to improve their life
practice.
6.) Takes up the training, determined: Whether or not others train, I will train: A
Practitioner develops their practice through focusing on their own independent journey to
Enlightenment rather than attaching their life practice to whether others decide to learn,
reflect, and practice. One remains determined, dedicated, and diligent regardless of what
others choose to do or not do.
7.) When moving, one moves only along a straight path. In this connection, this is the
straight path: Right View, Right Intention, Right Speech, Right Action, Right Livelihood,
Right Effort, Right Mindfulness, and Right Concentration: A Practitioner learns, reflects,
and practices The Eight Fold Path progressing forward in developing their life practice.
8.) One has aroused energy thus: Willingly, let only my skin, sinews, and bones remain,
and let the flesh and blood dry up in this body, but I will not relax the energy so long as I
have not attained what can be attained by strength, energy, and effort: A Practitioner is
practicing the Enlightenment factor of energy with determination, dedication, and
diligence.
Practicing the Enlightenment factor of energy having eradicated complacency.
Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
See Chapter 3 in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.
211


Chapter 68
Persons Who Are Worthy of Gifts
(Twelfth Discourse)
Monks, possessing eight qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What eight?
(1) Here, a Monk is virtuous (practicing moral conduct); he resides restrained
by the training guidelines, possessed of wholesome conduct and wise
decision making, seeing danger in the slightest faults.
Having undertaken the training guidelines, he trains in them.
(2) He has learned much, remembers what he has learned, and accumulates
what he has learned. Those Teachings that are good in the beginning, good
in the middle, and good in the end, with the right meaning and phrasing,
which proclaim the perfectly complete and pure spiritual life - such
Teachings as these he has learned much of, retained in mind, recited
verbally, investigated with the mind, and penetrated well by view.
(3) He has aroused energy; he is strong, firm in effort, and has not cast off
the duty of cultivating wholesome qualities.
(4) He is a forest dweller, one who resorts to remote lodgings.
(5) He has vanquished discontentedness and excitement; he overcame
discontentedness whenever it arose.
(6) He has vanquished fear and terror; he overcame fear and terror whenever
they arose.
(7) He gains at will, without trouble or difficulty, the four Jhānas that
constitute the higher mind and are dwellings in peacefulness in this very life.
(8) With the destruction of the taints (fetters), he has realized for himself with
direct knowledge (experience), in this very life, the taintless liberation of
mind, liberation by wisdom, and having entered upon it, he resides in it.
212

Possessing these eight qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: AN 8.58)


In this Teaching from Gotama Buddha, he shares eight qualities a person should possess
to be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
1.) Virtuous (practicing moral conduct): A Practitioner is practicing wholesome moral
conduct described in The Eight Fold Path as part of Right Speech, Right Action, and
Right Livelihood, along with all The Teachings that connect into The Eight Fold Path that
further elaborate and describe moral conduct.
A Practitioner is practicing discernment (i.e. wise decision making).
Discernment: is wise decision making based in wisdom. Discernment is helpful to the
mind and needs to be cultivated to attain Enlightenment.
A Practitioner is practicing moral concern, seeing danger in the slightest faults.
Detailed explanation of moral concern is available in this same book series found in
Chapter 25 of the book “Generosity” (Volume 13).
Understanding these Teachings, a Practitioner is determined, dedicated, and diligent to
train in the training guidelines actively progressing towards the ultimate goal of
Enlightenment.
2.) Learned much, remembers what he has learned, and accumulates what he has
learned: The Buddha explains that a Practitioner will have acquired deep wisdom in The
Teachings. A Practitioner will have learned, remembers, has investigated, and reflects on
them to be able to deeply “penetrate” the understanding of The Teachings. As part of
their learning, they have acquired the proper meaning and phrasing of The Teachings.
3.) Aroused energy: is a Practitioner’s ability to practice the Enlightenment factor of
energy while remaining determined, dedicated, and diligent in developing wholesome
qualities of mind.
Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
See Chapter 3 in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.
213


4.) A forest dweller: is one who is able to train the mind to be peaceful and content even
while alone.
During the lifetime of The Buddha, Practitioners would sometimes live in the forest, for
periods of time, alone. This helps to train the mind to be content and joy while alone
being unattached to all the comforts and material possessions of daily life. A Practitioner
is also able to more readily observe the condition of the mind, what it may be craving/
desiring, and any arising wholesome or unwholesome thoughts. Through developing
awareness of the mind in this way (i.e. Right Mindfulness), a Practitioner can deepen their
practice to actively eliminate unwholesome mental qualities and arise wholesome mental
qualities.
While this is a method of training one can employ even today, it is not required. What is
important is for a Practitioner to be content and joyful while alone and this can be
accomplished over multiple opportunities to experience time alone. A Practitioner should
take regular opportunities to reside alone throughout the days, weeks, and months to
benefit from the close observation of the mind. How, when, or if someone chooses to
employ this training method is a decision for each Practitioner to consider.
In this Teaching, The Buddha shares that a Practitioner who is content and joyful to reside
alone, along with possessing the other qualities, is “worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respectful salutation, an unsurpassed field of merit for the
world”.
5) Vanquished discontentedness and excitement: A Practitioner whose mind no longer
experiences discontentedness. The mind is liberated or Enlightened.
6.) Vanquished fear and terror: A Practitioner whose mind no longer experiences fear and
terror.
7.) The four Jhānas: A Practitioner who has attained the four Jhānas.
The Buddha explains the attainment of the Jhānas as the way to develop concentration
that leads to residing peacefully in this very life.
Through training the mind to learn and practice The Eight Fold Path, a Practitioner’s mind
will eventually experience the Jhānas. The Jhānas are preliminary phases the mind
experiences prior to entering the first Stage of Enlightenment. There are several qualities
of mind that are experienced as a Practitioner enters into the Jhānas that will benefit them
throughout their daily life such as mindfulness, equanimity, joy, the unification of the mind
(i.e. elimination of subconscious thoughts motivating unskillful behavior), and
concentration.
An unEnlightened mind that is not learning and practicing these Teachings compared to
the unEnlightened mind that is learning and practicing these Teachings and has attained
the Jhānas, is like “night and day”. There is a significant difference, with increased
benefits in the quality of mind experienced, when the mind has attained the Jhānas. The
benefits of the Jhānas are experienced throughout one’s day, not only in meditation.
The Jhānas are so profound, many Practitioners mistakenly believe they have attained
Enlightenment but are instead, just experiencing the Jhānas. In the Jhānas, the mind will
still be experiencing discontentedness but, to a much lesser degree.
214


A Practitioner entering the Jhānas is an indication that they are successfully
understanding and implementing The Eight Fold Path. At this point, it is time for the
Practitioner to continue their learning, reflection, and practice of The Eight Fold Path, with
all the other Teachings, while starting to focus on the elimination of The Ten Fetters.
Explanation of the Jhānas is available in this same book series found in Chapter 4 and
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
You can find a detailed explanation of the Jhānas through these additional resources:
(YouTube)
The Eight Fold Path - Mental Discipline (Part 3 of 3) - (Group Learning Program)
https://youtu.be/O_1vFGBiGXU
(Podcast)
Ep. 145 - The Eight Fold Path - Mental Discipline (Part 3 of 3) - (Group Learning Program)
https://anchor.fm/buddhadailywisdom/episodes/Ep--145---The-Eight-Fold-Path---
Mental-Discipline-Part-3-of-3---Group-Learning-Program-eqoh9q/a-a4nacqj
8.) The destruction of the taints, he has realized for himself with direct knowledge
(experience), in this very life, the taintless liberation of mind, liberation by wisdom, and
having entered upon it, he resides in it: is to eliminate The Ten Fetters, the mind is
Enlightened.
See Chapter 3 in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) to learn The Ten Fetters.
215


Chapter 69
Persons Who Are Worthy of Gifts
(Thirteenth Discourse)
So too, Monks, possessing five qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What five?
He patiently endures forms, patiently endures sounds, patiently endures
odors, patiently endures flavors, and patiently endures physical objects.
(1) And how is it that a Monk patiently endures forms?
Here, when a Monk sees a form with the eye, he does not become
captivated by a tempting form and can concentrate his mind.
It is in this way that a Monk patiently endures forms.
(2) And how is it that a Monk patiently endures sounds?
Here, when a Monk hears a sound with the ear, he does not become
captivated by a tempting sound and can concentrate his mind.
It is in this way that a Monk patiently endures sounds.
(3) And how is it that a Monk patiently endures odors?
Here, when a Monk smells an odor with the nose, he does not become
captivated by a tempting odor and can concentrate his mind.
It is in this way that a Monk patiently endures odors.
(4) And how is it that a Monk patiently endures flavors?
Here, when a Monk experiences a flavor with the tongue, he does not
become captivated by a tempting flavor and can concentrate his mind.
It is in this way that a Monk patiently endures flavors.
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(5) And how is it that a Monk patiently endures physical objects?
Here, when a Monk feels a physical object with the body, he does not
become captivated by a tempting physical object and can concentrate his
mind.
It is in this way that a Monk patiently endures physical objects.
Possessing these five qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: AN 5.139)
In this Teaching from Gotama Buddha, he shares five qualities a person should possess
to be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
The Buddha explains that a Practitioner who does not have craving/desire/attachment
through the sense bases of the eyes, ears, nose, tongue, and physical body for forms,
sounds, odors, flavors, or physical objects is “worthy of gifts, worthy of hospitality, worthy
of offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
The Practitioner has eliminated The Five Cords of Sensual Pleasure.
Detailed explanation of The Five Cords of Sensual Pleasure is available in this same book
series found in Chapter 3 of the book “The Six Sense Bases” (Volume 9).
217


Chapter 70
Persons Who Are Worthy of Gifts
(Fourteenth Discourse)
So too, possessing six qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What six?
Here, a Monk patiently endures forms, patiently endures sounds, patiently
endures odors, patiently endures flavors, patiently endures physical objects,
and patiently endures mental objects.
Possessing these six qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: AN 6.7)


In this Teaching from Gotama Buddha, he shares six qualities a person should possess to
be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
The Buddha explains that a Practitioner who does not have craving/desire/attachment
through the sense bases of the eyes, ears, nose, tongue, and physical body for forms,
sounds, odors, flavors, or physical objects is “worthy of gifts, worthy of hospitality, worthy
of offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
The Practitioner has eliminated the fetter/taint/pollution of mind described as “sensual
desire”.
Detailed explanation of The Six Sense Bases is available in this same book series found in
Chapter 1 of the book “The Six Sense Bases” (Volume 9).
Detailed explanation of The Ten Fetters is available in this same book series found in
Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
218


Chapter 71
Persons Who Are Worthy of Gifts
(Fifteenth Discourse)
Monks, possessing seven qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
What seven?
Here, a Monk is one who knows The Teachings, who knows the meaning,
who knows himself, who knows moderation, who knows the proper time,
who knows The Community, and who knows the wholesome and
unwholesome kinds of persons.
(1) And how is a Monk one who knows The Teachings?
Here, a Monk knows The Teachings: the discourses, mixed prose and verse,
expositions, verses, inspired utterances, quotations, birth stories, marvelous
accounts, and questions-and-answers. If a Monk did not know The
Teachings - the discourses, mixed prose and verse, expositions, verses,
inspired utterances, quotations, birth stories, marvelous accounts, and
questions-and-answers - he would not be called ‘one who knows The
Teachings’. But because he knows The Teachings - the discourses, mixed
prose and verse, expositions, verses, inspired utterances, quotations, birth
stories, marvelous accounts, and questions-and-answers - he is called ‘one
who knows The Teachings’.
Thus he is one who knows The Teachings.
(2) And how is a Monk one who knows the meaning?
Here, a Monk knows the meaning of this and that statement thus:
This is the meaning of this statement; this is the meaning of that statement. If
a Monk did not know the meaning of this and that statement thus: He would
not be called ‘one who knows the meaning’. But because he knows the
meaning of this and that statement thus: This is the meaning of this
statement; this is the meaning of that statement, he is called ‘one who
knows the meaning’.
Thus he is one who knows The Teachings and one who knows the meaning.
220


(3) And how is a Monk one who knows himself?
Here, a Monk knows himself thus: I have so much confidence, virtuous
behavior (moral conduct), learning, generosity, wisdom, and discernment. If a
Monk did not know himself thus: I have so much confidence, virtuous
behavior (moral conduct), learning, generosity, wisdom, and discernment, he
would not be called ‘one who knows himself.’ But because he knows himself
thus: I have so much confidence, virtuous behavior, learning, generosity,
wisdom, and discernment, he is called ‘one who knows himself.’
Thus he is one who knows The Teachings, one who knows the meaning, and
one who knows himself.
(4) And how is a Monk one who knows moderation?
Here, a Monk knows moderation in accepting robes, almsfood, lodgings, and
medicines and provisions for the sick. If a Monk did not know moderation in
accepting robes, almsfood, lodgings, and medicines, and provisions for the
sick, he would not be called ‘one who knows moderation’. But because he
knows moderation in accepting robes, almsfood, lodgings, and medicines
and provisions for the sick, he is called ‘one who knows moderation.’
Thus he is one who knows The Teachings, one who knows the meaning, one
who knows himself, and one who knows moderation.
(5) And how is a Monk one who knows the proper time?
Here, a Monk knows the proper time thus: This is the time for learning, this is
the time for questioning, this is the time for effort, this is the time for
seclusion. If a Monk did not know the proper time - This is the time for
learning, this is the time for questioning, this is the time for effort, this is the
time for seclusion - he would not be called ‘one who knows the proper time’.
But because he knows the proper time - This is the time for learning, this is
the time for questioning, this is the time for effort, this is the time for
seclusion - he is called ‘one who knows the proper time.’
Thus he is one who knows The Teachings, one who knows the meaning, one
who knows himself, one who knows moderation, and one who knows the
proper time.
(6) And how is a Monk one who knows the community?
Here, a Monk knows the assembly: This is a community of Khattiyas, this is a
community of Brāhmins, this is a community of Householders, this is a
community of Ascetics. Among these, one should approach [this community]
221


in such a way; one should stop in such a way; one should act in such a way;
one should sit down in such a way; one should speak in such a way; one
should remain silent in such a way. If a Monk did not know the community:
This is a community of Khattiyas, this is a community of Brāhmins, this is a
community of Householders, this is a community of Ascetics. Among these,
one should approach [this community] in such a way; one should stop in
such a way; one should act in such a way; one should sit down in such a
way; one should speak in such a way; one should remain silent in such a
way - he would not be called ‘one who knows the community.’
But because he knows the community — This is a community of Khattiyas,
this is a community of Brāhmins, this is a community of Householders, this is
a community of Ascetics. Among these, one should approach [this
community] in such a way; one should stop in such a way; one should act in
such a way; one should sit down in such a way; one should speak in such a
way; one should remain silent in such a way - he is called ‘one who knows
the community.’
Thus he is one who knows The Teachings, one who knows the meaning, one
who knows himself, one who knows moderation, one who knows the proper
time, and one who knows the community.
(7) And how is a Monk one who knows the wholesome and unwholesome
kinds of persons?
Here, a Monk understands persons in terms of pairs.
(i) Two persons: one is interested to see The Noble Ones; one is not
interested to see The Noble Ones. The person who is not interested to see
The Noble Ones is in that respect blameworthy (responsible for wrongdoing);
the person who is interested to see The Noble Ones is in that respect
praiseworthy (deserving admiration; commendable).
(ii) Two persons who want to see The Noble Ones: one is interested to hear
the good wholesome Teachings; one is not interested to hear the good
wholesome Teachings. The person who is not interested to hear the good
wholesome Teachings is in that respect blameworthy (responsible for
wrongdoing); the person who is interested to hear the good wholesome
Teachings is in that respect praiseworthy (deserving admiration;
commendable).
(iii) Two persons who are interested to hear the good wholesome Teachings:
one listens to The Teachings with eager ears; one does not listen to The
Teachings with eager ears, The person who does not listen to The Teachings
222


with eager ears is in that respect blameworthy (responsible for wrongdoing);
the person who listens to The Teachings with eager ears is in that respect
praiseworthy (deserving admiration; commendable).
(iv) Two persons who listen to The Teachings with eager ears: one, having
heard The Teachings, retains them in mind; one, having heard The Teachings,
does not retain them in mind. The person who, having heard The Teachings,
does not retain them in mind is in that respect blameworthy (responsible for
wrongdoing); the person who, having heard The Teachings, retains them in
mind is in that respect praiseworthy (deserving admiration; commendable).
(v) Two persons who, having heard The Teachings, retain them in mind: one
examines the meaning of The Teachings that have been retained in mind;
one does not examine the meaning of The Teachings that have been retained
in mind. The person who does not examine the meaning of The Teachings
that have been retained in mind is in that respect blameworthy (responsible
for wrongdoing); the person who examines the meaning of The Teachings
that have been retained in mind is in that respect praiseworthy (deserving
admiration; commendable).
(vi) Two persons who examine the meaning of The Teachings that have been
retained in mind: one has understood the meaning and The Teachings and
then practices in accordance with The Teachings; one has not understood
the meaning and The Teachings and does not practice in accordance with
The Teachings. The person who has not understood the meaning and The
Teachings and does not practice in accordance with The Teachings is in that
respect blameworthy (responsible for wrongdoing); the person who has
understood the meaning and The Teachings and then practices in
accordance with The Teachings is in that respect praiseworthy (deserving
admiration; commendable).
(vii) Two persons who have understood the meaning and The Teachings and
then practice in accordance with The Teachings: one is practicing for his own
welfare but not for the welfare of others; one is practicing for his own welfare
and for the welfare of others. The person who is practicing for his own
welfare but not for the welfare of others is in that respect blameworthy
(responsible for wrongdoing); the person who is practicing for his own
welfare and for the welfare of others is in that respect praiseworthy
(deserving admiration; commendable).
It is in this way that a Monk understands persons in terms of pairs. It is in
this way that a Monk is one who knows the wholesome and unwholesome
kinds of persons.
223


Possessing these seven qualities, a Monk is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respectful salutation, an
unsurpassed field of merit for the world.
(Reference: AN 7.68)
In this Teaching from Gotama Buddha, he shares seven qualities a person should possess
to be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.
The Buddha explains that “one who knows The Teachings, who knows the meaning, who
knows himself, who knows moderation, who knows the proper time, who knows The
Community, and who knows the wholesome and unwholesome kinds of persons” is
“worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respectful salutation,
an unsurpassed field of merit for the world”.
224


Chapter 72
A Monk Who Is Perfected in Morality
A Monk Refrains from Such Base Arts and
Wrong Means of Livelihood
Venerable Sir, whereas some Ascetics and Brāhmins, feeding on the food of
the dedicated, make their living by such base arts, such wrong means of
livelihood as palmistry, divining by signs, portents, dreams, body-marks,
mouse-gnawings, fire-oblations, oblations from a ladle, of husks, rice-
powder, rice grains, ghee or oil, from the mouth or of blood, reading the
finger-tips, house- and garden-lore, skill in charms, ghost-lore, earth-house
lore, snake-lore, poison-lore, rat-lore, bird-lore, crow-lore, foretelling a
person’s life-span, charms against arrows, knowledge of animals’ cries.
A Monk refrains from such base arts and wrong means of livelihood. Thus he
is perfected in morality.
Whereas some Ascetics and Brāhmins make their living by such base arts as
judging the marks of gems, sticks, clothes, swords, spears, arrows,
weapons, women, men, boys, girls, male and female slaves, elephants,
horses, buffaloes, bulls, cows, goats, rams, cocks, quail, iguanas, bamboo
rats, tortoises, deer.
A Monk refrains from such base arts and wrong means of livelihood. Thus he
is perfected in morality.
Whereas some Ascetics and Brāhmins make their living by such base arts as
predicting: The chiefs will march out - the chiefs will march back, Our chiefs
will advance and the other chiefs will retreat, Our chiefs will win and the other
chiefs will lose, The other chiefs will win and ours will lose, Thus there will be
victory for one side and defeat for the other.
A Monk refrains from such base arts and wrong means of livelihood. Thus he
is perfected in morality.
Whereas some Ascetics and Brāhmins make their living by such base arts as
predicting an eclipse of the moon, the sun, a star, that the sun and moon will
go on their proper course - will go astray; that a star will go on its proper
course - will go astray; that there will be a shower of meteors, a blaze in the
sky, an earthquake, thunder; a rising, setting, darkening, brightening of the
moon, the sun, the stars; and such will be the outcome of these things.
225


A Monk refrains from such base arts and wrong means of livelihood. Thus he
is perfected in morality.
Whereas some Ascetics and Brāhmins make their living by such base arts as
predicting good or bad rainfall; a good or bad harvest; security, danger;
disease, health; or accounting, computing, calculating, poetic composition,
philosophizing.
A Monk refrains from such base arts and wrong means of livelihood. Thus he
is perfected in morality.
Whereas some Ascetics and Brāhmins make their living by such base arts as
arranging the giving and taking in marriage, engagements and divorces;
[declaring the time for] saving and spending, bringing good or bad luck,
procuring abortions, using spells to bind the tongue, binding the jaw, making
the hands jerk, causing deafness, getting answers with a mirror, a girl-
medium, a heavenly being; worshipping the sun or Great Brahmā (God),
breathing fire, invoking the goddess of luck.
A Monk refrains from such base arts and wrong means of livelihood. Thus he
is perfected in morality.
Whereas some Ascetics and Brāhmins, feeding on the food of the dedicated,
make their living by such base arts, such wrong means of livelihood as
appeasing the heavenly beings and redeeming vows to them, making earth-
house spells, causing virility or impotence, preparing and consecrating
building-sites, giving ritual rinsings and bathings, making sacrifices, giving
emetics, purges, expectorants and phlegmagogues, giving ear-, eye-, nose
medicine, ointments and counter-ointments, eye-surgery, surgery, pediatry,
using balms to counter the side-effects of previous remedies.
A Monk refrains from such base arts and wrong means of livelihood. Thus he
is perfected in morality.
And then, Sir, that Monk who is perfected in morality sees no danger from
any side owing to his being restrained by morality. Just as a duly-anointed
Khattiya King, having conquered his enemies, by that very fact sees no
danger from any side, so the Monk, on account of his morality, sees no
danger anywhere. He experiences in himself the blameless bliss that comes
from maintaining this Noble morality. In this way, Sir, he is perfected in
morality.
(Reference: DN 11)
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In this Teaching from Gotama Buddha, he shares that a Monk (i.e. Ordained Practitioner)
should not practice any of the lowly arts and by doing so, will not experience any
“danger” (i.e. harm).
He explains that these are all “wrong livelihoods” and that Ordained Practitioner refrains
from practicing these as a livelihood. An Ordained Practitioner would be unable to attain
Enlightenment if they were practicing any of these “wrong livelihood”.
If a Practitioner observes that an Ordained Practitioner is practicing any of these wrong
livelihoods, one might consider whether one’s offering of a gift would be supporting and
encouraging an unwholesome livelihood for an Ordained Practitioner and whether it
would be wise to make an offering to an Ordained Practitioner who is practicing wrong
livelihood.
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The Noble Giving
228


Chapter 73
Gifts of Teachings Is More Superior
Than Gifts of Material Things
Monks, there are these two kinds of gifts: a gift of material things and a gift
of The Teachings.
Of these two kinds of gifts, this is supreme: a gift of The Teachings.
There are these two kinds of sharing: sharing of material things and sharing
of The Teachings.
Of these two kinds of sharing, this is supreme: sharing of The Teachings.
There are these two kinds of assistance: assistance with material things and
assistance with The Teachings.
Of these two kinds of assistance, this is supreme: assistance with The
Teachings.
(Reference: AN 2.141-AN 2.150)
In this Teaching from Gotama Buddha, he shares how giving the gift of these Teachings,
sharing these Teachings, or providing assistance in these Teachings is more supreme
than any material object that could be given.
A Practitioner being willing to politely, kindly, friendly, and respectfully share these
Teachings, when asked, is the most supreme gift, sharing, and assistance one could
provide. It is through revealing these Teachings that a Practitioner is able to help others to
experience the Enlightened mind - peaceful, calm, serene, and content with joy. In doing
so, it is important that a Practitioner does not force these Teachings onto others but
instead, provides the opportunity for others to learn and then share when asked
questions.
There is no way to force someone to attain Enlightenment. Forcing someone to do
something would be the opposite of how an Enlightened being would practice these
Teachings.
If someone is forcing these Teachings onto others, there is craving/desire in the mind and
it will produce unwholesome results. If someone attempts to force you to do something,
what do you do and how do you feel? Typically, an individual will turn away from that
situation and/or dig their heels into the earth more deeply not being interested to move
forward.
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