Chapter 34
The Three Bases of Meritorious Activity
Monks, there are these three bases of meritorious activity (generating
wholesome Kamma).
What three?
The basis of meritorious activity consisting in giving; the basis of meritorious
activity consisting in virtuous behavior; and the basis of meritorious activity
consisting in meditative development.
(1) Here, Monks, someone has practiced the basis of meritorious activity
consisting in giving to a limited extent; he has practiced the basis of
meritorious activity consisting in virtuous behavior to a limited extent; but he
has not undertaken the basis of meritorious activity consisting in meditative
development. With the breakup of the body, after death, he is reborn among
humans in an unfavorable condition.
(2) Someone else has practiced the basis of meritorious activity consisting in
giving to a middling extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a middling extent; but he has not
undertaken the basis of meritorious activity consisting in meditative
development. With the breakup of the body, after death, he is reborn among
humans in a favorable condition.
(3) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With the
breakup of the body, after death, he is reborn in companionship with the
heavenly beings [ruled by] The Four Great Kings.
There The Four Great Kings, who had practiced supremely the basis of
meritorious activity consisting in giving and the basis of meritorious activity
consisting in virtuous behavior surpass the heavenly beings [ruled by] The Four
Great Kings in ten respects: in heavenly life span, heavenly beauty, heavenly
happiness, heavenly glory, and heavenly authority; and in heavenly forms,
sounds, odors, flavors, and physical objects.
112


(4) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With
the breakup of the body, after death, he is reborn in companionship with the
Tāvatiṃsa heavenly beings.
There Sakka, Ruler of the Heavenly Beings, who had practiced supremely
the basis of meritorious activity consisting in giving and the basis of
meritorious activity consisting in virtuous behavior, surpasses the Tāvatiṃsa
heavenly beings in ten respects: in heavenly life span, heavenly beauty,
heavenly happiness, heavenly glory, and heavenly authority; and in heavenly
forms, sounds, odors, flavors, and physical objects.
(5) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With
the breakup of the body, after death, he is reborn in companionship with the
Yāma heavenly beings.
There the young heavenly being Suyāma, who had practiced supremely the
basis of meritorious activity consisting in giving and the basis of meritorious
activity consisting in virtuous behavior, surpasses the Yāma heavenly beings
in ten respects: in heavenly life span, heavenly beauty, heavenly happiness,
heavenly glory, and heavenly authority; and in heavenly forms, sounds,
odors, flavors, and physical objects.
(6) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With
the breakup of the body, after death, he is reborn in companionship with the
Tusita heavenly beings.
There the young heavenly being Santusita, who had practiced supremely the
basis of meritorious activity consisting in giving and the basis of meritorious
activity consisting in virtuous behavior, surpasses the Tusita heavenly beings
in ten respects: in heavenly life span, heavenly beauty, heavenly happiness,
heavenly glory, and heavenly authority; and in heavenly forms, sounds,
odors, flavors, and physical objects.
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(7) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With the
breakup of the body, after death, he is reborn in companionship with the
heavenly beings who excite in creation.
There the young heavenly being Sunimmita, who had practiced supremely
the basis of meritorious activity consisting in giving and the basis of
meritorious activity consisting in virtuous behavior, surpasses the heavenly
beings who excite in creation in ten respects: in heavenly life span, heavenly
beauty, heavenly happiness, heavenly glory, and heavenly authority; and in
heavenly forms, sounds, odors, flavors, and physical objects.
(8) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With the
breakup of the body, after death, he is reborn in companionship with the
heavenly beings who control what is created by others.
There the young heavenly being Vasavattī, who had practiced supremely the
basis of meritorious activity consisting in giving and the basis of meritorious
activity consisting in virtuous behavior, surpasses the heavenly beings who
control what is created by others in ten respects: in heavenly life span,
heavenly beauty, heavenly happiness, heavenly glory, and heavenly authority;
and in heavenly forms, sounds, odors, flavors, and physical objects.
These, Monks, are the three bases of meritorious activity.
(Reference: AN 8.35)
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In this Teaching from Gotama Buddha, he shares the way of practice as generosity, moral
conduct (virtuous behavior), and meditation.
Generosity: a readiness and taking the action of frequently giving something more than is
strictly necessary, such as time, effort, energy, or resources without any expectation of
anything in return.
Moral Conduct (Virtuous Behavior): holding and acting upon high principles for proper
conduct.
Meditation: is a technique to actively train the mind during dedicated, independent,
purposeful training sessions to eliminate unwholesome qualities of the mind and/or
cultivate wholesome qualities of the mind in the positions of seated, lying, standing, or
walking.
While in this Teaching The Buddha describes these are “the three bases of meritorious
activity” and describes how a Practitioner can practice these to improve their rebirth,
these are also the same Teachings that lead to Enlightenment. These are often referred to
as “The Way of Practice”.
A Practitioner would need to have a well developed practice of generosity to eliminate
craving/desire/attachment from the mind and remove selfishness from the mind.
A Practitioner would need to have a well developed practice of moral conduct (virtuous
behavior), as described as part of The Eight Fold Path, to eliminate the harm one is
causing through their bodily, verbal, and mental conduct.
A Practitioner would need to have a well developed practice of meditation to train the
mind to eliminate unwholesome qualities and cultivate wholesome qualities.
Without all three of these aspects of “The Way of Practice”, a Practitioner would be
unable to attain Enlightenment.
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).
Detailed explanation of how to develop a meditation practice is available in this same
book series found in Chapter 11 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1) and in the book “Breathing Mindfulness Meditation”
(Volume 7).
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Chapter 35
A Heavenly Being’s Curiosity
[A heavenly being:]
Giving what does one give strength?
Giving what does one give beauty?
Giving what does one give ease?
Giving what does one give sight?
Who is the giver of alI?
Being asked, please explain to me.
[The Perfectly Enlightened One:]
Giving food, one gives strength;
Giving clothes, one gives beauty;
Giving a vehicle, one gives ease;
Giving a lamp, one gives sight.
The one who gives a residence is the giver of all.
But the one who teaches The Teachings is the giver of the Deathless
(Enlightenment).
[A heavenly being:]
For whom does merit always increase, Both by day and by night?
Who are the people going to heaven, established in The Teachings, endowed
with virtue (moral conduct)?
[The Perfectly Enlightened One:]
Those who set up a park or a grove, the people who construct a bridge,
a place to drink and a well, those who give a residence.
For them merit always increases, both by day and by night; those are the
people going to heaven, established in The Teachings, endowed with virtue
(moral conduct).
(Reference: SN 1.42)
116

In this Teaching from Gotama Buddha, he answers questions from a heavenly being. He
shares how a donor can give strength, beauty, ease, sight, and can give all of these.
Giving food, one gives others strength.
Giving clothing, one gives others beauty.
Giving a vehicle, one gives others ease.
Giving a lamp, one gives others sight.
Giving a residence, one gives others all of these - strength, beauty, ease, and sight.
One who shares these Teachings gives others “the Deathless” or Enlightenment. While
The Buddha does share this Teaching in this way, one cannot give others Enlightenment.
One could only provide The Teachings and each individual would need to learn, reflect,
and practice to attain Enlightenment.
The Buddha also describes that an individual who donates a park, grove, bridge, place to
drink water, or provide a residence, generates much merit that is always increasing. These
are gifts that have long term benefit that will continue to provide help to others.
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Chapter 36
People Who Generate Much Merit
(Wholesome Kamma)
Monks, whenever virtuous monastics come to a home, the people there
generate much merit (wholesome Kamma) on five grounds.
What five?
(1)When people see virtuous monastics come to their home and they arouse
hearts of confidence (toward them), on that occasion that family is
practicing the way conducive to heaven.
(2)When people rise, pay homage (respect), and offer a seat to virtuous
monastics who come to their home, on that occasion that family is
practicing the way conducive to birth in high families.
(3)When people remove the stain of selfishness toward virtuous monastics
who come to their home, on that occasion that family is practicing the
way conducive to great influence.
(4)When, according to their means, people share what they have with
virtuous monastics who come to their home, on that occasion that family
is practicing the way conducive to great wealth.
(5)When people question virtuous monastics who come to their home, make
inquiries about The Teachings, and listen to The Teachings, on that
occasion that family is practicing the way conducive to great wisdom.
Monks, whenever virtuous monastics come to a home, the people there
generate much merit (wholesome Kamma) on these five grounds.
(Reference: AN 5.199)


118

In this Teaching from Gotama Buddha, he shares how Household Practitioners can
generate “much merit” or wholesome Kamma through their interactions with “virtuous
monastics”.
These five (5) ways of practice are what Gotama Buddha provides as how Household
Practitioners would need to practice these Teachings and then the benefits of having
done so.
Gotama Buddha did not suggest that Household Practitioners should make offerings to
just anyone who is ordained and wearing a robe but instead, he always mentions one
should make offerings to “virtuous monastics”.
A common definition of “virtuous” is: having or showing high moral standards.
So, The Buddha is guiding Household Practitioners to make offerings to those Ordained
Practitioners who are practicing these Teachings closely. Through supporting individuals
who are deeply practicing these Teachings and sharing these Teachings into the world,
one is providing support for the continuation of these Teachings for the benefit of all
beings.
Through making wise decisions of supporting Ordained Practitioners and Teachers who
are sharing these Teachings into the world, we can be assured these Teachings will
continue long into the future for the benefit of the entire world.
The benefit of making offerings to virtuous monastics is not achieved purely through just
the offering itself but through “making inquiries about The Teachings, and listening to The
Teachings”, so that one can practice “the way conducive to great wisdom”. It is through
one’s interactions with virtuous monastics that they will come to learn, understand, and
practice these good wholesome Teachings to produce the results of an Enlightened mind.
This Teaching does not appear to need any further clarification.
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Chapter 37
Having Fulfilled and Not Having Fulfilled One’s
Duty Towards The Ascetics
(Ordained Practitioners)
Monks, last night, when the night had advanced, a number of heavenly
beings of stunning beauty, illuminating the entire Jeta’s Grove, approached
me, paid homage (respect) to me, and stood to one side.
Those heavenly beings then said: In the past, Venerable Sir, when we were
human beings, Monks approached our homes. We rose up for them but did
not pay homage (respect) to them. Not having fulfilled our duty, full of regret
and remorse, we were reborn in an inferior class [of heavenly beings].
Some other heavenly beings approached me and said: In the past, Venerable
Sir, when we were human beings, Monks approached our homes. We rose up
for them and paid homage (respect) to them, but we did not offer them seats.
Not having fulfilled our duty, full of regret and remorse, we were reborn in an
inferior class [of heavenly beings].
Some other heavenly beings approached me and said: In the past, Venerable
Sir, when we were human beings, Monks approached our homes. We rose
up for them, paid homage (respect) to them, and offered them seats, but we
did not share things with them to the best of our ability and capacity …
… we shared things with them to the best of our ability and capacity, but we
did not sit close by to listen to The Teachings …
… we sat close by to listen to The Teachings, but we did not listen to it with
eager ears …
… we listened to it with eager ears, but having heard it, we did not retain The
Teachings in mind …
… having heard it, we retained The Teachings in mind but we did not
examine the meaning of The Teachings that had been retained in mind …
… we examined the meaning of The Teachings that had been retained in
mind but we did not understand the meaning of The Teachings and then
practice in accordance with The Teachings. Not having fulfilled our duty, full
120


of regret and remorse, we were reborn in an inferior class [of heavenly
beings].
Some other heavenly beings approached me and said: In the past, Venerable
Sir, when we were human beings, Monks approached our homes. We rose
up for them, paid homage (respect) to them, offered them seats, and shared
things with them to the best of our ability and capacity. We sat close by to
listen to The Teachings and listened to it with eager ears; having heard it, we
retained The Teachings in mind; we examined the meaning of The
Teachings that had been retained in mind; and we understood the meaning
of The Teachings and then practiced in accordance with The Teachings.
Having fulfilled our duty, free of regret and remorse, we were reborn in a
superior class [of heavenly beings].
These are the feet of trees, Monks, these are empty huts. Meditate, Monks,
do not be complacent. Do not have cause to regret it later, like those prior
heavenly beings.
(Reference: AN 9.19)


In this Teaching from Gotama Buddha, he shares how human beings who were
complacent in their learning and practice of these Teachings were reborn into an inferior
class of heavenly beings due to lacking determination, dedication, and diligence to
develop their life practice based on The Teachings of The Buddha.
But, human beings who were not complacent in their learning and practice of these
Teachings were reborn into a superior class of heavenly beings due to their determination,
dedication, and diligence to develop their life practice based on The Teachings of The
Buddha.
Can you explain complacency and how to eliminate it from the mind?
Complacency is a hindrance to Enlightenment and will obstruct an individual from
attaining this mental state.
Complacency is experienced in the mind where it is dull, lethargic, and unmotivated, it will
hinder a Practitioner from the attainment of Enlightenment.
Complacency includes: being disinterested to learn and practice The Teachings of The
Buddha. This can be experienced as a disinterest to read books, come to classes, seek
guidance from a Teacher, meditate, etc. The Buddha describes complacency to the point
where, if the mind experiences an unwholesome thought/idea/feeling and the Practitioner
does nothing about it, then the mind is complacent. What a Practitioner is taught to do on
The Path to Enlightenment is to “cut off and let go” of all unwholesome thoughts/ideas/
feelings, therefore, if one does nothing about an unwholesome thought/idea/feelings, the
mind is complacent.
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Again, this will hinder an individual from the attainment of Enlightenment, which is a
purification of the mind.
If the mind is unEnlightened, then there is the fetter/taint/pollution of mind described as
ignorance (unknowing of true reality) still in the mind. A Practitioner does not understand
things as they truly are, the mind lacks wisdom of The Natural Laws of Existence. This is
an all encompassing pollution of mind and is the last one that will be eliminated from the
mind prior to Enlightenment.
As long as one’s mind is unEnlightened, it does not have the needed wisdom to attain
Enlightenment because it is not yet practicing The Teachings (i.e. The Natural Laws of
Existence), thus, there is ignorance, confusion, misunderstanding, misperception, a lack
of wisdom, or “the unknowing of true reality” still in the mind. Ignorance is eliminated
through learning, reflecting (i.e. independently verifying), and practicing The Teachings of
The Buddha to acquire wisdom. Wisdom is just the opposite of “the unknowing of true
reality” and will eradicate the mind’s fetter/taint/pollution of mind described as ignorance.
While ignorance is involved in all the fetters/taints/pollutions, the fetters that are directly
involved in complacency are “Doubt” and “Sensual Desire”.
The mind doubts The Teachings of The Buddha and their ability to guide an individual to
Enlightenment. And, the mind is having sensual desire, in that, it is holding on to certain
things with craving/desire/attachment being unmotivated to learn and practice The
Teachings while also indulging in unwholesome thoughts/ideas/feelings.
Doubt (Elimination of doubts about The Teachings and the ability of them to attain
Enlightenment. Confidence in The Buddha, The Teachings, The
Community, your Teacher, and your own ability to attain Enlightenment.)
Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes,
ears, nose, tongue, body, and the mind.)
There is a remedy, or solution to eliminate complacency, that can be implemented to
ensure the mind is able to overcome this obstacle and continue its journey to
Enlightenment.
The solution is to practice The Eight Fold Path to include, the Enlightenment factors of
investigation, energy, and joy from The Seven Factors of Enlightenment. The
Enlightenment factors of investigation, energy, and joy are just the opposites of the
dullness, lethargy, and lack of motivation that exists in the mind during the time of
complacency. Some older texts use the phrase “sloth and torpor” for complacency but,
“complacency” is a much better way to understand this aspect of the unEnlightened mind
with language we use today.
Investigation: (Dedicated examination, exploration, research, study, and questioning to
learn The Teachings.)
Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
Joy: (Pleased and delighted not associated with any specific object; unconditioned
gladness; the Practitioner is not attaining it by craving/desire/attachment.)
122


Meditate, Monks, do not be complacent, lest you will regret it later. This is my instruction
to you. (Reference: SN 43.1)
You can learn more about complacency and its remedy using these resources.
Volume 1 - Chapter 3 and the recorded classes where I teach The Five Hindrances, this is
one of those.
Free Books - The Words of The Buddha
https://www.buddhadailywisdom.com/freebuddhabooks
The Five Hindrances & The Seven Factors of Enlightenment
https://www.youtube.com/watch?v=7t6VKPshUn0
123


Chapter 38
Offerings That Are Not Worth Even a Fraction
Whatever (woman), much joyful, endowed with virtue (moral conduct), a
disciple of the well-farer, food and drink
Gives — having overcome material gain — the gift is heavenly, dispelling
sorrow, bringing peacefulness; (and)
She gains a heavenly being - life span owing to the spotless, stainless way,
She, aspiring merit, at ease, healthy, joyful long in a heavenly company.
If one practices The Teachings
Though getting on by gathering
If while one supports one’s wife
One gives from the little one has,
Then a hundred thousand offerings
Of those who sacrifice a thousand
Are not worth even a fraction
[Of the gift] of one like him.
Since they give while settled in unrighteousness
Having slain and killed, causing sorrow,
Their offering — tearful, a result of violence —
Shares not the value of the righteous one’s gift.
That is why a hundred thousand offerings
Of those who sacrifice a thousand
Are not worth even a fraction
[Of the gift] of one like him.
(Reference: Kd 8 & SN 1.32)
In this Teaching from Gotama Buddha, he shares how an offering that is made based on
violence or harm to other beings is not worth a fraction of an offering that is made through
wholesome means.
A Practitioner might consider that offering meat to an Ordained Practitioner or Teacher as
food would cause harm to another being, thus, that offering is not highly beneficial.
The Buddha is sharing that offerings should be made that bring peace.
124

Gifts of
An Unwholesome Person
and
A Wholesome Person
125


Chapter 39
Gifts of an Unwholesome Person and a
Wholesome Person
Monks, there are these five gifts of an unwholesome person.
What five?
(1) He gives carelessly;
(2) he gives without deep respect;
(3) he does not give with his own hand;
(4) he gives what would be discarded;
(5) he gives without a view about the results of giving.
These are the five gifts of an unwholesome person.
Monks, there are these five gifts of a wholesome person.
What five?
(1) He gives carefully;
(2) he gives with deep appreciation and gratitude;
(3) he gives with his own hand;
(4) he gives what would not be discarded;
(5) he gives with a view about the results of giving.
These are the five gifts of a wholesome person.
(Reference: AN 5.147)


126

In this Teaching from Gotama Buddha, he shares how to give in an unwholesome way or
a wholesome way.
An unwholesome way to give a gift would be:
1.) To give a gift carelessly without regard to the individuals needs and without any
thought.
2.) To give a gift without deep respect for the individual one is providing a gift.
3.) To give a gift without having given it yourself with your own energy, effort, or actions.
4.) To give a gift of an item that would have others been discarded.
5.) To give a gift without an understanding of the results of practicing generosity (i.e. the
elimination of craving/desire/attachment).
A wholesome way to give a gift would be:
1.) To give a gift carefully with regard to the individuals needs and being well thought out.
2.) To give a gift with deep respect, appreciation, and gratitude for the individual one is
providing a gift.
3.) To give a gift with your own energy, effort, or actions.
4.) To give a gift of an item that is useful and beneficial of good quality.
5.) To give a gift with an understanding of the results of practicing generosity (i.e. the
elimination of craving/desire/attachment).
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Chapter 40
Gifts of a Wholesome Person
(First Discourse)
Monks, there are these eight gifts of a wholesome person.
What eight?
(1) He gives what is pure;
(2) he gives what is excellent;
(3) he gives a timely gift;
(4) he gives what is allowable;
(5) he gives after investigation;
(6) he gives often;
(7) while giving he settles his mind in confidence; and
(8) having given, he is joyful.
These are the eight gifts of a wholesome person.
He gives what is pure and excellent,
allowable drinks and food at the proper time;
he gives gifts often to fruitful fields of merit,
to those who lead the spiritual life.
He does not feel regret,
having given away many material things.
Those with deep wisdom praise
the gifts given in this way.
Having thus practiced charity
with a mind freely generous,
one intelligent and wise, rich in confidence,
is reborn in a pleasant, untroubled world (heavenly realm).
(Reference: AN 8.37)
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Chapter 41
Gifts of a Wholesome Person
(Second Discourse)
Monks, there are these five gifts of a wholesome person.
What five?
(1) He gives a gift out of confidence;
(2) he gives a gift respectfully;
(3) he gives a timely gift;
(4) he gives a gift unreservedly;
(5) he gives a gift without injuring himself or others.
————
(1) Because he has given a gift out of confidence, wherever the result of that
gift is produced, he becomes rich, with great wealth and property, and he is
handsome, attractive, graceful, possessing supreme beauty of complexion.
(2) Because he has given a gift respectfully, wherever the result of that gift is
produced, he becomes rich, with great wealth and property, and his sons
and wives, slaves, servants, and workers are obedient, lend an ear, and
apply their minds to understand.
(3) Because he has given a timely gift, wherever the result of that gift is
produced, he becomes rich, with great wealth and property, and timely
benefits come to him in abundance.
(4) Because he has given a gift unreservedly, wherever the result of that gift is
produced, he becomes rich, with great wealth and property, and his mind
inclines to the enjoyment of the five kinds of fine sensual pleasures.
(5) Because he has given a gift without injuring himself or others, wherever
the result of that gift is produced, he becomes rich, with great wealth and
property, and no damage comes to his property from any source, whether
from fire, floods, Kings, thieves, or displeasing heirs.
These are the five gifts of a wholesome person.
(Reference: AN 5.148)
130

In this Teaching from Gotama Buddha, he shares guidance on how to give a gift in a
wholesome way.
1.) An individual gives a gift with confidence; no remorse or regret.
2.) An individual gives a gift with respect, gratitude, and appreciation for the individual.
3.) An individual gives a gift that is at the proper time.
4.) An individual gives a gift without reservation or holding back with selfishness.
5.) An individual gives a gift without causing harm to himself or others; finding the middle
way and ensuring no beings are harmed.
131


Chapter 42
A Wholesome Person Is Born for the Good,
Welfare, and Peacefulness of Many People
Monks, when a wholesome person is born in a family, it is for the good,
welfare, and peacefulness of many people. It is for the good, welfare, and
peacefulness of (1) his mother and father, (2) his wife and children,
(3) his slaves, workers, and servants, (4) his friends and companions, (5) his
departed ancestors, (6) the King, (7) the heavenly beings, and (8) Ascetics
and Brāhmins.
Just as a great rain cloud, nurturing all the crops, appears for the good,
welfare, and peacefulness of many people, so too, when a wholesome
person is born in a family, it is for the good, welfare, and peacefulness of
many people.
It is for the good, welfare, and peacefulness of his mother and father, his wife
and children, his slaves, workers, and servants, his friends and companions,
his departed ancestors, the King, the heavenly beings, and Ascetics and
Brāhmins.
The wise person, residing at home, truly lives for the good of many.
Day and night diligent toward his mother, father, and ancestors, he respects
them in accordance with The Teachings, remembering what they did [for him]
in the past.
Firm in confidence, the devoted man, having known their wholesome
qualities, respects the homeless Ascetics, the Ascetics who lead the spiritual
life.
Beneficial to the King and the heavenly beings, beneficial to his relatives and
friends, indeed, beneficial to all, well established in the wholesome
Teachings, he has removed the stain of selfishness and fares on to a
heavenly world.
—————
When a person supports his parents, and respects the family elders; when
his speech is gentle and courteous, and he refrains from argumentative
words; when he strives to remove meanness, is truthful, and eliminates
anger, The Tāvatimsa heavenly beings call him truly a wholesome person.
132

(Reference: AN 5.42 & SN 11.11)
In this Teaching from Gotama Buddha, he shares guidance to help Students understand
wholesome conduct as your wholesome conduct will benefit you and many others.
When learning The Buddha’s Teachings and noting where he explains that one should
have wholesome conduct towards “his slaves, workers, and servants”, a Practitioner
today can practice this towards individuals who are helping you in your profession and/or
providing services at your home.
This Teaching is straightforward and needs no further explanation.
133


Chapter 43
Fragrance of Wholesome People
Spreads Against the Wind
Here, Ānanda, in whatever village or town, a man or a woman has gone for
refuge to The Buddha, The Teachings, and The Community; he or she is
virtuous (practicing moral conduct) and of wholesome character, abstaining
from the destruction of life, taking what is not given, sexual misconduct,
false speech, and liquor, wine, and intoxicants (substances that cause
heedlessness), the basis for heedlessness; and he or she resides at home
with a mind free of the stain of selfishness, freely generous, openhanded,
joyful in letting go, devoted to charity, joyful in giving and sharing - in such a
case, Ascetics and Brāhmins in [all] quarters speak praise, saying:
In such and such a village or town a man or a woman has gone for refuge to
The Buddha, The Teachings, and The Community; he or she is virtuous
(practicing moral conduct) and of wholesome character, abstaining from the
destruction of life, taking what is not given, sexual misconduct, false speech,
and liquor, wine, and intoxicants (substances that cause heedlessness), the
basis for heedlessness; and he or she resides at home with a mind free of
the stain of selfishness, freely generous, openhanded, joyful in letting go,
devoted to charity, joyful in giving and sharing.
The heavenly beings and the spirits, too, speak praise, saying: In such and
such a village or town a man or a woman has gone for refuge to The
Buddha, The Teachings, and The Community; he or she is virtuous
(practicing moral conduct) and of wholesome character, abstaining from the
destruction of life, taking what is not given, sexual misconduct, false speech,
and liquor, wine, and intoxicants (substances that cause heedlessness), the
basis for heedlessness; and he or she resides at home with a mind free of
the stain of selfishness, freely generous, openhanded, joyful in letting go,
devoted to charity, joyful in giving and sharing.
This, Ānanda, is the fragrance that spreads with the wind, against the wind,
and both with and against the wind.
The fragrance of flowers does not spread against the wind, nor the fragrance
of sandal, tagara, or jasmine.
But the fragrance of wholesome people spreads against the wind: the
wholesome person’s fragrance fills all quarters.
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(Reference: AN 3.79)
In this Teaching from Gotama Buddha, he shares guidance helping Students to
understand that when one conducts themselves in wholesome ways, their good
wholesome reputation spreads. One’s wholesome reputation will precede them and
carries forward.
An individual who has a wholesome reputation in The Community will find that personal
and professional opportunities open up as one finds it easy to interact with others for
beneficial outcomes.
135

Consequences of Giving
136


Chapter 44
When Unwholesome Monks Are Strong
Wholesome Monks Are Weak
Monks, when robbers are strong, Kings are weak. At that time the King is not
at ease when re-entering [his capital], or when going out, or when touring the
outlying provinces. At that time Brāhmins and Householders, too, are not at
ease when re-entering [their towns and villages], or when going out, or when
attending to work outside.
So too, when unwholesome Monks are strong, wholesome Monks are weak.
At that time the wholesome Monks sit silently in the midst of The Community
or they resort to the outlying provinces. This is for the harm of many people,
for the unhappiness of many people, for the ruin, harm, and suffering of
many people, of heavenly beings and human beings.
Monks, when Kings are strong, robbers are weak. At that time the King is at
ease when re-entering [his capital], and when going out, and when touring
the outlying provinces. At that time Brāhmins and Householders, too, are at
ease when re-entering [their towns and villages], and when going out, and
when attending to work outside.
So too, when wholesome Monks are strong, unwholesome Monks are weak.
At that time the unwholesome Monks sit silently in the midst of The
Community or they depart for other regions. This is for the welfare of many
people, for the peacefulness of many people, for the good, welfare, and
peacefulness of many people, of heavenly beings and human beings.
(Reference: AN 2.39)


137

In this Teaching from Gotama Buddha, he shares how when Ordained Practitioners and
Teachers are unwholesome, wholesome Ordained Practitioners and Teachers are weak.
He provides an example using a story of how when Kings (i.e. leaders) are weak, the
population of people experience fear, harm, and robbers creating havoc in the villages
and towns. But, when a King (i.e. leader) is strong, then robbers are weak with the people
living at ease and in peacefulness.
The Buddha provides guidance of how one can be “strong”. It is not through forceful
means but instead, through practicing these good wholesome Teachings.
Through the leaders of villages, towns, provinces/states, countries, etc. practicing
wholesome moral conduct and all of these Teachings, they will set the example for others
and we will observe improved conduct in the world. The Ordained Practitioners and
Teachers need to lead the way helping others to learn, reflect, and practice these
Teachings.
Through Ordained Practitioners and Teachers deeply practicing these Teachings, they set
an example for all others. Then, when individuals choose to seek guidance, they will not
only learn through The Teachings themselves but also, through the actions of Ordained
Practitioners and Teachers.
“One who sees me, sees the Teachings”.
(Gotama Buddha)
Ordained Practitioners and Teachers need to always be deeply practicing every aspect of
these Teachings ensuring they are setting a wholesome example for all others. A Teacher
will guide many more people through their actions than through their words. Community
leaders will have the same experience. They will guide populations of people much more
closely and responsibly through their actions than through their words.
It is when we improve our actions that we provide the best example for others. Words can
help explain The Teachings and give clarity. But, our actions speak not only to the mind
but also to the heart of those who choose to learn with us. Speaking to the mind can
produce results. But it is only when a leader can speak to the mind and the heart through
words and actions that they can be most effective at guiding others to an improved life.
138


Chapter 45
Ways to Eliminate Unwholesome People
(The Perfectly Enlightened One told the Brāhmin Kūțadanta about the story
of the King Mahāvijita calling his chaplain to instruct him on how to make a
great sacrifice.)
The chaplain replied: Your Majesty’s country is overrun by thieves. It is
severely damaged; villages and towns are being destroyed; the countryside
is infested with criminals. If Your Majesty were to tax this region, that would
be the wrong thing to do. Suppose Your Majesty were to think: ‘I will get rid
of this disease of robbers by executions and imprisonment, or by
confiscation, threats, and punishment by sending them away from the
country,’ the disease would not be properly ended. Those who survived
would later harm Your Majesty’s country.
However, with this plan you can completely eliminate the disease.
To those in the Kingdom who are engaged in cultivating crops and raising
cattle, let Your Majesty distribute grain and food for livestock; to those in
trade, give capital; to those in government service assign proper living
wages.
Then those people, being intent on their own occupations, will not harm the
Kingdom. Your Majesty’s revenues will be great; the land will be tranquil and
not overrun by thieves; and the people, with joy in their hearts, playing with
their children, will reside in open houses.
(Reference: DN 5)
139

In this Teaching from Gotama Buddha, he shares how a leader can eliminate
unwholesome people from a population. This Teaching can be applied for a leader of a
population or even a leader of one’s own home.
The Buddha explains that it is not through punishing wrongdoing that one will experience
an improved result in people around them but instead, through rewarding wholesome
behavior.
This Teaching can be applied to leaders of populations or even parents who are looking to
improve the peacefulness and well-being of their home.
As people around you are engaged in harmful conduct, rather than looking to punish
others for their shortcomings, mistakes, or wrongdoing, instead, look for ways to
incentivize the wholesome behavior. Through supporting, encouraging, and motivating
wholesome moral conduct, you will experience much better results than through
punishing the unwholesome conduct.
140


Chapter 46
The Monks of Kosambī
At that time a certain Monk accused another Monk that he had fallen into a
wrongdoing and did not see that wrongdoing as a wrongdoing.
He and a group of Monks who took part with this Monk carried out a (formal)
act of suspension against that specific Monk for not seeing the wrongdoing.
Then there were also a group of Monks who took the side of the suspended
Monk and sided with him. The Community of Monks was divided. They could
not carry out the observance together.
Now at that time Monks, causing fights, causing arguments, falling into
disputes in the dining hall in the middle of the house, behaved unsuitably
towards one another in actions, in speech; they came to blows...
Having expressed disapproval of them, having given reasoned talk, The
Perfectly Enlightened One addressed the Monks, saying: …
Enough, Monks; no arguments, no fights, no contention, no disputing.
When he had spoken thus, a certain Monk who spoke what was not The
Teachings spoke thus to The Perfectly Enlightened One: “Venerable Sir, let
The Perfectly Enlightened One, the Master of The Teachings wait; Venerable
Sir, let The Perfectly Enlightened One, unconcerned, live intent on residing in
ease here and now; we will be (held) accountable for this argument, fight,
contention, disputing.
And a second time The Perfectly Enlightened One spoke thus to these
Monks:
Enough, Monks; no arguments, no fights, no contention, no disputing.
And a second time the Monk who spoke what was not The Teachings spoke
thus to The Perfectly Enlightened One: “Venerable Sir, let The Perfectly
Enlightened One, the Master of The Teachings wait; Venerable Sir, let The
Perfectly Enlightened One, unconcerned, live intent on residing in ease here
and now; we will be (held) accountable for this argument, fight, contention,
disputing.
141


Then The Perfectly Enlightened One addressed the Monks setting Prince
Dīghãvu’s story as an example. Brahmadatta, the King of Kāsi, had done him
much mischief. He had killed the Prince’s parents. As Prince Dīghãvu
had opportunity to show his anger by killing Brahmnadatta, the King of
Kāsi, he thought of his father’s last words.
Do not you, dear Dīghãvu, look far or close for, dear Dīghāvu, angry moods
are not calmed by anger: angry moods, dear Dīghãvu, are calmed by non-
anger.
[‘do not look far’ means: do not bear anger long.]
[‘do not look close’ means: do not hastily break with a friend.]
Thus the life of Brahmadatta, the King of Kāsi, was granted by Prince
Dīghāvu.
Then Brahmadatta, the King of Kāsi gave back the Prince’s troops and
vehicles and territory and storehouses and barns of grain, and he gave him
his daughter.
Now, Monks, if such is the patience and gentleness of Kings who wield the
scepter, who wield the sword, herein, Monks, let your light shine forth so that
you who have gone forth in these Teachings and discipline which are thus
well taught may be equally patient and gentle.
But none of these Monks listened to The Perfectly Enlightened One.
Then The Perfectly Enlightened One, having dressed in the morning, taking
his bowl and robe, entered Kosambī for almsfood; having walked for
almsfood in Kosambī, bringing back his almsbowl after his meal, having
packed away his lodging, taking his bowl and robe and standing in the midst
of The Community, he spoke these verses:
142


When all together they shout out, none feels unwise,
though The Community is divided, one might think otherwise.
With wandering wisdom, the wise one understands all the field of talk;
with mouths wide open to full extent, what leads them on they know not.
They who (in thought) argue this: That man has abused me, has hurt, has
defeated me, has me devastated; these angers not calmed.
They who do not argue this: That man has abused me, has hurt, has
defeated me, has me devastated; in them anger is calmed.
No, not by anger are angry moods calmed here (and) at any time,
but by non-anger are they calmed; this is an (ageless) endless natural law.
People do not understand that here we are confused (in life, in time),
but they who herein do understand, thereby their fights are calmed.
Criminals who injure and kill, steal cattle, horses and wealth, who plunder the
countryside; for there is unity.
Why should there not be for you?
If one finds a friend with whom to go forward fascinated in the well-residing
(of these Teachings), appropriately, surmounting dangers one and all, with
joy go forward with him mindfully.
Finding none appropriate with whom to go forward, none in the well-residing
fascinated (in these Teachings), as King quits the conquered country, go
forward lonely as a bull-elephant in an elephant jungle.
Better to go forward one alone, there is no companionship with the unwise.
Go forward lonely, unconcerned, doing no evil as a bull-elephant in an
elephant-jungle.
Then The Perfectly Enlightened One, having spoken these verses as he was
standing in the midst of The Community, approached Bālakalonakāra village,
and the Eastern Bamboo Grove. Along the way he had met a few of his
senior disciples. Walking on tour in due course he arrived at Pārileyya. The
Perfectly Enlightened One stayed there at Pārileyya in the Guarded Woodland
Thicket at the root of the lovely sāl-tree. There was a large bull-elephant
named Pārileyya approached The Perfectly Enlightened One. Having
approached, he set out by means of his trunk drinking water for The Perfectly
Enlightened One and water for washing, and he kept the grass down.
143


Then The Perfectly Enlightened One set out on tour for Sāvatthi.
… Then the Household Practitioners of Kosambī thought: “These masters,
the Monks of Kosambī, have done us much mischief: The Perfectly
Enlightened One is departing, harassed by these; come, we should neither
greet the masters, the Monks of Kosambī, nor should we stand up before
them, nor should we greet them with joined palms or perform the proper
duties; we should not appreciate, respect, admire or honor them, and neither
should we give them almsfood when they come (to us); thus they, when they
are neither appreciated, respected, admired nor honored by us, will depart
unappreciated, or they will leave The Community, or they will restore friendly
relations for themselves to The Perfectly Enlightened One.
Then the Monks of Kosambī, as they were not being appreciated, respected,
admired or honored by the Household Practitioners of Kosambī, spoke thus:
‘Come now, you Venerable Sirs, let us, having gone to Sāvatthī, settle this
moral question in The Perfectly Enlightened One’s presence.’ Then the
Monks of Kosambī, having packed away their lodgings, taking their bowls
and robes, approached Sāvatthi.
Then in due course the Monks of Kosambī arrived at Sāvatthi. They agreed to
stop the dispute. The Monk who had been suspended agreed that there was
a wrongdoing and he had fallen. Those Monks who were taking the side of
the suspended (one) restored that Monk.
Since Monks, that Monk has fallen and was suspended but see and is
restored well then, Monks, achieve harmony in The Community for settling
that case. And thus, Monks, should it be achieved: One and all should gather
together, ... If the achieving of harmony in The Community for settling this
case is pleasing to the Venerable Ones, they should be silent; he to whom it
is not pleasing should speak. Harmony in The Community for settling that
case is achieved by The Community. Arguments in The Community are put
down, fighting in The Community is put down. It is pleasing to the Venerable
Ones; therefore they are silent... Observance may be carried out at once, the
training guidelines recited.
(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 4: Mahavagga by I.B. Horner)
144


In this Teaching from Gotama Buddha, he shares how a certain Ordained Practitioner had
decided to do wrongdoing observable by others in The Community. This Ordained
Practitioner was not interested in observing this wrongdoing for themselves, even when
The Buddha attempted to discuss this wrongdoing with them.
Rather than argue or create hostility where The Buddha might have attempted to
forcefully convince this Student of their wrongdoing, The Buddha just chose to leave and
move on to the next town.
Then, the Household Practitioners observing the unwholesome conduct by the Ordained
Practitioners, chose to also ignore the individuals involved and did not even make
offerings to them to sustain their life through food, water, shelter, etc. The Ordained
Practitioners were not virtuous (i.e. practicing moral conduct), therefore, they did not
make offerings to them.
Through ignoring the individuals involved, with The Buddha moving on and the Household
Practitioners not supporting or encouraging the unwholesome conduct, the Ordained
Practitioner eventually observed the wrongdoing and decided to apologize for their
mistakes.
This Teaching helps us to understand that we do not need to forcefully point out every
shortcoming, mistake, or wrongdoing of those around us to be successful in life. Instead,
we can choose to move past it and beyond it. If we attempted to constantly tell others of
their shortcomings, mistakes, and wrongdoing, that puts us in a position of continuously
needing to tell others what is “wrong” and what is “right” through confrontation. That
would come from a place of arrogance (i.e. conceit and ego).
Instead, we can peacefully and humbly choose to help those who are seeking guidance
while ignoring those who choose to do unwholesome actions and incentivize wholesome
actions. We cannot change others. We are unable to make decisions for others and
change their behavior. All we can do is improve the way we either react or respond to a
given situation based on our own decision making.
Through our own wise decision making, which sometimes might include ignoring the
situation and move beyond it, we can learn to live in harmony with one another without
the need to judge others and constantly tell others that they are “wrong” and we are
“right”.
Conceit and the judging of others needs to be eliminated from the mind to experience
Enlightenment. If we are judging others, we are placing ourselves above them feeling as if
we are superior. Therefore, this is going to motivate and encourage unskillful conduct that
only serves to create tension and hostility in relationships. Instead, eliminate the conceit
and judging of others as if you are superior to them. Learn how to be humble and function
with loving-kindness and compassion towards all beings. In this way, you will find that
interactions with others will originate from warmth and peacefulness leading to skillful
conduct that produces wholesome results.
To experience wholesome results (i.e. wholesome Kamma) in one’s life, they would need
to practice generosity, loving-kindness, and wisdom - The Three Wholesome Roots. The
wisdom found in The Eight Fold Path is how to practice, in a way that, does not cause
harm to others and therefore, you will not experience harm coming back to you.
145


The Path to Enlightenment is not about having a decision tree of exactly what to do in any
given situation. Instead, it is about learning, reflecting, and practicing these Teachings, in
such a way, that one’s own pollution of mind is eliminated and all intentions, speech, and
actions can originate from wise wholesome decisions based on The Eight Fold Path.
There is no permanent answer that will solve every challenge you face in life. But through
developing your life practice to include, eliminating the pollution of mind by purification of
the mind on The Path to Enlightenment, in each given situation, you can make wise
decisions that lead to wholesome results (i.e. wholesome Kamma).
Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A
genuine interest in seeing all beings be well.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
146

Where Should a
Gift Be Given?
147


Chapter 47
Where Should a Gift Be Given?
(First Discourse)
‘Venerable Sir, where should a gift be given?’
Wherever one’s mind has confidence, Great King.
‘But, Venerable Sir, where does what is given become of great fruit?’
This is one question, Great King, where should a gift be given? and this
another, Where does what is given become of great fruit? What is given to
one who is virtuous (practicing moral conduct), Great King, is of great fruit,
not so what is given to an unwholesome person. Now then, Great King, I will
question you about this same point.
Answer as you see fit. What do you think, Great King? Suppose you are at
war and a battle is about to take place. Then a Khattiya youth would arrive,
one who is untrained, unskillful, unpracticed, inexperienced, fearful, terrified,
frightened, quick to flee. Would you employ that man, and would you have
any use for such a man?
‘Surely not, Venerable Sir.’
Then a Brāhmin youth would arrive ... a vessa youth ... a sudda youth ... who
is untrained, unskillful, unpracticed, inexperienced, fearful, terrified,
frightened, quick to flee. Would you employ that man, and would you have
any use for such a man?
‘Surely not, Venerable Sir.’
What do you think, Great King? Suppose you are at war and a battle is about
to take place. Then a Khattiya youth would arrive, one who is trained, skillful,
practiced, experienced, brave, courageous, bold, ready to stand his place.
Would you employ that man, and would you have any use for such a man?
‘Surely I would, Venerable Sir.’
Then a Brāhmin youth would arrive ... a vessa youth ... a sudda youth ... one
who is trained, skillful, practiced, experienced, brave, courageous, bold,
ready to stand his place. Would you employ that man, and would you have
any use for such a man?
148


‘Surely I would, Venerable Sir’
So too, Great King, when a person has gone forth from the household life
into homelessness, no matter from what clan, if he has abandoned five
factors and possesses five factors, then what is given to him is of great fruit.
What five factors have been abandoned?
Sensual desire has been abandoned; ill will has been abandoned;
complacency has been abandoned; restlessness and worry have been
abandoned; doubt has been abandoned.
What five factors does he possess?
He possesses virtue (moral conduct) of one beyond training, concentration
of one beyond training, wisdom of one beyond training, liberation of one
beyond training, wisdom and vision of liberation of one beyond training. He
possesses these five factors.
Thus what is given to one who has abandoned five factors and who
possesses five factors is of great fruit.
As a King intent on waging war
Would you employ a youth skilled with the bow,
One endowed with strength and vigor,
But not the coward on account of his birth —
So even though he be of low birth,
One should honor the person of noble conduct,
The wise man in whom are established
In the virtues of patience and gentleness.
One should build delightful sanctuaries
And invite the learned to reside in them;
One should build water tanks in the forest
And causeways over rough terrain.
With a confident mind one should give
To those of upright character;
Give food and drink and things to eat,
Clothing to wear and beds and seats.
149

For as the rain-cloud, thundering,
Covered in lightning, with a hundred crests,
Pours down its rain upon the earth,
Flooding both the plain and valley —
So the wise man, confident, learned,
Having had a meal prepared,
Satisfies with food and drink
The Ascetics who live on alms.
Rejoicing, he distributes gifts,
And proclaims, ‘Give, give’.
For that is his thundering
Like the sky when it rains.
That shower of merit, so vast,
Will pour down on the giver.
(Reference: SN 3.24)


In this Teaching from Gotama Buddha, he shares where a gift should be given. He
explains that gifts should be given to a Practitioner who has abandoned five things and
possess another five things.
What five factors have been abandoned?
The Buddha explains that a gift should be given to a Practitioner who has abandoned The
Five Hindrances, or obstructions, of sensual desire, ill will, complacency, restlessness and
worry, and doubt.
These are The Five Hindrances to the attainment of Enlightenment.
One would need to eradicate The Five Hindrances to experience Enlightenment.
Instruction on how to accomplish this goal is provided in videos and classes shared by
the author of this book. You can contact the author of this book for detailed instruction
and guidance on all aspects of The Path to Enlightenment including the elimination of The
Five Hindrances.
You can access an online class where The Five Hindrances were taught using this link.
(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven
Factors of Enlightenment
https://youtu.be/mY8xw5wPRiQ
150


What five factors does he possess?
The Buddha explains that a gift should be given to a Practitioner who possesses virtue
(moral conduct), concentration, wisdom, liberation, and knowledge and vision of
liberation.
Virtue (moral conduct): is described throughout The Buddha’s Teachings primary
discussed as part of The Eight Fold Path as Right Speech, Right Action, and Right
Livelihood but there are also other Teachings that connect into The Eight Fold Path that
further describe wholesome moral conduct.
Concentration: is described in The Eight Fold Path as Right Concentration. Concentration
is described as Mental alertness, attentiveness, the ability to give your attention or
thought to a single object or activity. “Singleness of mind” as described in The Eight Fold
Path as “Right Concentration”.
Concentration is the practice of meditation and a by-product of a clear and pure mind
that is practicing the entire Eight Fold Path. A mind that has eliminated cravings/desires/
attachments along with practicing all these Teachings will have a focus and high degree
of concentration. This is referred to as “singleness of mind”.
Right Concentration, or singleness of mind, is developed and maintained with a
consistent and regular practice of The Eight Fold Path including a well established
meditation practice to train the mind.
Wisdom: is a Practitioner’s deep understanding of The Teachings and being able to
communicate them with ease. A Practitioner will have fully eliminated The Unwholesome
Root of ignorance (unknowing of true reality) which is also described as a fetter/taint/
pollution of mind as part of The Ten Fetters.
Liberation: is that a Practitioner’s mind is fully liberated experiencing freedom from
discontentedness through having eliminated The Ten Fetters. The mind is Enlightened.
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.
A person to receive a gift as described in this Teaching would be “one beyond training”
because their mind is already well trained in wisdom, moral conduct, and mental
discipline possessing virtue (moral conduct), concentration, wisdom, liberation, and
wisdom and vision of liberation.
Providing offerings to Practitioners who have abandoned these obstructions to
Enlightenment and cultivated these mental qualities for the attainment of Enlightenment
will create the most benefit within one’s local community for all those who are interested
in progressing on The Path to Enlightenment.
This is not the only Teaching The Buddha provided regarding one who you should provide
offerings and gifts. If we only provided offerings to people who were already Enlightened,
151


Practitioners would not have the ability to fully devote themselves to the attainment of
Enlightenment through support from The Community.
It is important that a Practitioner does not look at The Buddha’s Teachings in isolation but
instead, they take in the full totality of his Teachings factoring in all the various aspects of
his Teachings. If a Practitioner were to look at just one discourse where The Buddha was
describing one aspect of his Teachings without a full investigation of all the related
Teachings, they would not be able to fully understand the totality of what The Buddha
was sharing and The Path to Enlightenment to attain Enlightenment.
So while in this Teaching The Buddha is sharing how providing gifts to an Enlightened
being is highly beneficial, there are other Teachings where he shares additional aspects of
individuals whom you might choose to provide offerings and gifts to as part of your
practice of generosity.
Thus what is given to one who has abandoned five factors and who possesses five
factors is of great fruit: There is enormous benefit for a community of people to provide
offerings and gifts to Practitioners who have eliminated The Five Hindrances and possess
the five qualities of virtue (moral conduct), concentration, wisdom, liberation, and wisdom
and vision of liberation. Through hosting Enlightened beings within your community, the
entire population of people can learn, reflect, and practice these Teachings to improve the
condition of their mind and their life. A community of people who are inviting and hosting
Enlightened beings to share these Teachings are making an investment in their own well-
being, prosperity, and future.
The Buddha then speaks in verses to illustrate the importance of creating a comfortable
environment for Enlightened beings to reside so that they will continue to have the ability
to share these Teachings into local communities. Through providing offerings and gifts, a
community provides the ability for Enlightened beings to reside and provide beneficial
Teachings that will help and support the local community.
Through giving and sharing through a well developed practice of generosity, a community
can “rejoice” in the benefits of their giving.
Just as a thundering rain pours down on the earth, there is a vast amount of merit that
showers all those in a community where people practice generosity towards Enlightened
beings.
152


Chapter 48
Where Should a Gift Be Given?
(Second Discourse)
‘My family gives gifts, Venerable Sir. And those gifts are given to Monks who
are Arahants or on the path to Arahantship, those who are forest dwellers,
almsfood collectors, and wearers of rag-robes.’
Since, Householder, you are a Household Practitioner enjoying sensual
pleasures, living at home in a house full of children, using sandalwood from
Kāsi, wearing garlands, scents, and ointments, and receiving gold and silver,
it is difficult for you to know: These are Arahants (Enlightened beings) or on
the path to Arahantship (Enlightenment).
If, Householder, a Monk who is a forest-dweller is restless, puffed up,
conceited, talkative, rambling in his talk, muddle-minded, lacking clear
comprehension, unconcentrated, with a wandering mind, with loose sense
bases, then in this respect he is blameworthy (responsible for wrongdoing).
But if a Monk who is a forest-dweller is not restless, puffed up, and
conceited, is not talkative and rambling in his talk, but has mindfulness
established, clearly comprehends, is concentrated, with singleness of mind,
with restrained sense bases, then in this respect he is praiseworthy
(deserving admiration; commendable).
If a Monk who resides on the outskirts of a village... if a Monk who is an
almsfood collector… if a Monk who accepts invitations to meals... if a Monk
who wears rag-robes...or, if a Monk who wears robes given by Householders
is restless, puffed up, conceited, talkative, rambling in his talk, muddle-
minded, lacking clear comprehension, unconcentrated, with a wandering
mind, with loose sense bases, then in this respect he is blameworthy
(responsible for wrongdoing).
But if a Monk who resides on the outskirts of a village… if a Monk who is an
almsfood collector… if a Monk who accepts invitations to meals... if a Monk
who wears rag-robes... or, if a Monk who wears robes given by
Householders is not restless, puffed up, and conceited, is not talkative and
rambling in his talk, but has mindfulness established, clearly comprehends,
is concentrated, with singleness of mind, with restrained sense bases, then
in this respect he is praiseworthy (deserving admiration; commendable).
153


Come now, Householder, give gifts to The Community. When you give gifts
to The Community, your mind will be confident. When your mind is confident,
with the breakup of the body, after death, you will be reborn in a good
destination, in a heavenly world.
‘Venerable Sir, from today onward I will give gifts to The Community.’
(Reference: AN 6.59)


In this Teaching from Gotama Buddha, he shares how to determine which type of
Ordained Practitioner a Household Practitioner should provide offerings to.
The Buddha encouraged Household Practitioners to provide offerings to Ordained
Practitioners to support the continuation of these Teachings in their community and to
help the Practitioner to eliminate craving/desire/attachment through practicing generosity.
Through having Ordained Practitioners who are able to actively progress in their practice,
this benefits all those who are living in the local villages and towns. But, in providing
support to Ordained Practitioners, Gotama Buddha provided the guidance that one
should make offerings to virtuous Ordained Practitioners.
Those Ordained Practitioners who are deeply practicing these Teachings are those who
are applying determination, dedication, and diligence to develop their learning and
practice through the development of wisdom, moral conduct, and mental discipline.
Ordained Practitioners such as these are taking their role seriously and interested to
progress to Enlightenment while also capable of sharing these Teachings with others
benefiting all those who choose to learn.
It is very challenging for the average individual to determine who is and is not
Enlightened. Having a Teacher who is Enlightened provides the best opportunity for a
Student to actively learn and progress on The Path to Enlightenment. So The Buddha
provides some basic guidance of how to decide whom to provide offerings to as these
would be the best individuals to support because they are doing the hard work of
learning, reflecting, and practicing these Teachings with the goal of attaining
Enlightenment and will then be best prepared to share these Teachings for the benefit of
others. An Enlightened being’s ability to share these Teachings and guide others to attain
Enlightenment far exceeds the abilities of any other individual.
The Buddha provides the following basic guidance to help Practitioners determine
who would be an Ordained Practitioner that one should consider not supporting.
“If, Householder, a Monk who is a forest-dweller is restless, puffed up, conceited,
talkative, rambling in his talk, muddle-minded, lacking clear comprehension,
unconcentrated, with a wandering mind, with loose sense bases, then in this respect he is
blameworthy (responsible for wrongdoing)”.
“If a Monk who resides on the outskirts of a village... if a Monk who is an almsfood
collector… if a Monk who accepts invitations to meals... if a Monk who wears rag-
robes...or, if a Monk who wears robes given by Householders is restless, puffed up,
conceited, talkative, rambling in his talk, muddle-minded, lacking clear comprehension,
154


unconcentrated, with a wandering mind, with loose sense bases, then in this respect he is
blameworthy (responsible for wrongdoing)”.
The Buddha provides the following basic guidance to help Practitioners determine
who would be an Ordained Practitioner that one should consider supporting.
“If a Monk who is a forest-dweller is not restless, puffed up, and conceited, is not
talkative and rambling in his talk, but has mindfulness established, clearly comprehends,
is concentrated, with singleness of mind, with restrained sense bases, then in this respect
he is praiseworthy (deserving admiration; commendable)”.
“If a Monk who resides on the outskirts of a village… if a Monk who is an almsfood
collector… if a Monk who accepts invitations to meals... if a Monk who wears rag-robes...
or, if a Monk who wears robes given by Householders is not restless, puffed up, and
conceited, is not talkative and rambling in his talk, but has mindfulness established,
clearly comprehends, is concentrated, with singleness of mind, with restrained sense
bases, then in this respect he is praiseworthy (deserving admiration; commendable)”.
155


Chapter 49
Do Not Prevent Another from Giving
Vaccha, one who prevents another from giving a gift creates an obstruction
and stumbling block for three people.
What three?
He creates an obstruction to (1) the donor’s acquiring of merit, (2) to the
recipients’ gaining a gift, and (3) already he has harmed and injured himself.
One who prevents another from giving a gift creates an obstruction and
stumbling block for these three people.
But, Vaccha, I say that one acquires merit even if one throws away
dishwashing water in a refuse dump or cesspit with the thought: ‘May the
living beings here sustain themselves with this!’ How much more, then, (does
one acquire merit) when one gives to human beings?
However, I say that what is given to one of virtuous behavior is more fruitful
than (what is given) to an unwholesome person. And (the most worthy
recipient) is one who has abandoned five factors and possesses five factors.
What five factors has he abandoned?
(1) Sensual desire, (2) ill will, (3) complacency, (4) restlessness and worry, and
(5) doubt.
These are the five factors that he has abandoned.
And what five factors does he possess?
(1) The virtuous behavior, (2) concentration, (3) wisdom, (4) liberation, and (5)
wisdom and vision of liberation of one beyond training.
These are the five factors that he possesses.
It is in such a way, I say, that what is given to one who has abandoned five
factors and possesses five factors is very fruitful.
(Reference: AN 3.57)


156

In this Teaching from Gotama Buddha, he shares Teachings to not prevent a person from
making an offering and further Teachings on whom one should make offerings to ensuring
those offerings produce the most benefit.
Through preventing someone from making an offering, that person would be creating “an
obstruction to (1) the donor’s acquiring of merit, (2) to the recipients’ gaining a gift, and (3)
already he has harmed and injured himself”.
The Buddha encourages us to not prevent anyone from making an offering for these
reasons.
He then shares further details on how to determine whom one should make an offering to
ensuring the offering produces the most benefit. “I say that what is given to one of
virtuous behavior is more fruitful than (what is given) to an unwholesome person”.
Gotama Buddha provides guidance that if one has abandoned The Five Hindrances of
sensual desire, ill will, complacency, restlessness and worry, and doubt, this would be an
individual that is worthy of offerings.
He also provides guidance that if one has cultivated virtuous behavior, concentration,
wisdom, liberation, and wisdom and vision of liberation of one beyond training, this would
be an individual that is worthy of offerings.
“Wisdom and vision of liberation of one beyond training” would be an Enlightened being
who can clearly see The Path to Enlightenment and has the wisdom to help others attain
Enlightenment. They would be “one beyond training” because their mind is already well
trained in wisdom, moral conduct, and mental discipline possessing virtue (moral
conduct), concentration, wisdom, liberation, and wisdom and vision of liberation.
Providing offerings to Practitioners who have abandoned these obstructions to
Enlightenment and cultivated these mental qualities for the attainment of Enlightenment
will create the most benefit within one’s local community for all those who are interested
in progressing on The Path to Enlightenment.
157


Chapter 50
A Good and Bad Field
Monks, a seed sown in a field that possesses eight factors does not bring
forth abundant fruits, its [fruits] are not delicious, and it does not yield a
profit.
What eight factors?
Here, (1) the field has mounds and ditches; (2) it contains stones and gravel;
(3) it is salty; (4) it is not deeply furrowed; (5) it does not have inlets [for the
water to enter]; (6) it does not have outlets [for excess water to flow out]; (7)
it does not have irrigation channels; and (8) it does not have boundaries.
A seed sown in a field that possesses these eight factors does not bring
forth abundant fruits, its [fruits] are not delicious, and it does not yield a
profit.
So too, Monks, a gift given to Ascetics and Brāhmins who possess eight
factors is not of great fruit and benefit, and it is not very brilliant or
widespread.
What eight factors?
Here, the Ascetics and Brāhmins are of wrong view, wrong intention, wrong
speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness,
and wrong concentration. A gift given to Ascetics and Brāhmins who
possess these eight factors is not of great fruit and benefit, and it is not very
brilliant or widespread.
Monks, a seed sown in a field that possesses eight factors brings forth
abundant fruits, its [fruits] are delicious, and it yields a profit.
What eight factors?
Here, (1) the field does not have mounds and ditches; (2) it does not contain
stones and gravel; (3) it is not salty; (4) it is deeply furrowed; (5) it has inlets
[for the water to enter]; (6) it has outlets for excess [water to flow out]; (7) it
has irrigation channels; and (8) it has boundaries.
A seed sown in a field that possesses these eight factors brings forth
abundant fruits, its [fruits] are delicious, and it yields a profit.
158


So too, Monks, a gift given to Ascetics and Brāhmins who possess eight
factors is of great fruit and benefit, and it is extraordinarily brilliant and
widespread.
What eight factors?
Here, the Ascetics and Brāhmins are of Right View, Right Intention, Right
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and
Right Concentration.
A gift given to Ascetics and Brāhmins who possess these eight factors is of
great fruit and benefit, and it is extraordinarily brilliant and widespread.
(Reference: AN 8.34)
During Gotama Buddha’s lifetime, many of his Students were very familiar with farming so
we see many analogies he shares in The Teachings that can relate to a common person
during that time in history. Not only does he use stories from the farming life but also
training a horse and various stories related to animal life.
These are relatable references that his Students would easily understand and help them in
learning and retaining The Teachings, so they could apply The Teachings in their daily life.
In this Teaching from Gotama Buddha, he shares that giving a gift to Ascetics and
Brāhmins who are practicing wrong view, wrong intention, wrong speech, wrong action,
wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration would not
lead to beneficial results. Just like a field possessing eight factors would not produce
great fruit and benefit, gifts given to those who possess these eight qualities would not
produce great fruit and benefit.
Then, The Buddha provides guidance of how by giving offerings and gifts to Ascetics and
Brāhmins who are practicing Right View, Right Intention, Right Speech, Right Action,
Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration, this provides
great fruit and benefit. Just like a field possessing eight factors would produce great fruit
and benefit, gifts given to those who possess these eight qualities would produce great
fruit and benefit.
159


Chapter 51
Recipient and the Fruit of Giving
(First Discourse)
‘Then, knowing that The Perfectly Enlightened One had consented, Saccaka
the Nigantha’s son addressed the Licchavis: Hear me, Licchavis. The Ascetic
Gotama together with The Community of good Monks has been invited by
me for tomorrow’s meal. You may bring to me whatever you think would be
suitable for him.
Then, when the night had ended, the Licchavis brought five hundred
ceremonial dishes of milk rice as gifts of food. Then Saccaka the Nigantha’s
son had good food of various kinds prepared in his own park and had the
time announced to The Perfectly Enlightened One: It is time, Master Gotama,
the meal is ready.
Then, it being morning, The Perfectly Enlightened One dressed, and taking
his bowl and outer robe, he went with The Community of Monks to the park
of Saccaka the Nigantha’s son and sat down on the seat made ready.
Then, with his own hands, Saccaka the Nigantha’s son served and satisfied
The Community of Monks headed by The Buddha with the various kinds of
good food. When The Perfectly Enlightened One had eaten and had put his
bowl aside, Saccaka the Nigantha’s son took a low seat, sat down at one
side, and said to The Perfectly Enlightened One: ‘Master Gotama, may the
merit and the great meritorious fruits of this act of giving be for the
peacefulness of the givers.’
Aggivessana, whatever comes about from giving to a recipient such as
yourself - one who is not free from craving, not free from anger, not free from
ignorance (unknowing of true reality) - that will be for the givers. And
whatever comes about from giving to a recipient such as myself - one who is
free from craving, free from anger, free from ignorance (unknowing of true
reality) - that will be for you.
(Reference: MN 35)
161


In this Teaching from Gotama Buddha, he shares how by making offerings through a
practice of generosity provides benefit to the giver (i.e. donor).
Aggivessana, whatever comes about from giving to a recipient such as yourself -
one who is not free from craving, not free from anger, not free from ignorance
(unknowing of true reality) - that will be for the givers: By practicing generosity, this
helps a Practitioner to eliminate craving/desire/attachment.
And whatever comes about from giving to a recipient such as myself - one who is
free from craving, free from anger, free from ignorance (unknowing of true reality) -
that will be for you: By providing offerings to an Enlightened being, a Practitioner has the
opportunity to learn The Teachings to acquire wisdom which will lead to the elimination of
discontentedness, the Enlightened mind.
It would be highly beneficial to make offerings to Practitioners who are Enlightened. This
will provide an individual the best opportunity to learn these Teachings to improve the
condition of their mind and life.
Providing offerings to a Buddha, who is an Enlightened being, would be an even more
profound benefit to the donor as they would be able to learn directly from a Buddha.
Practitioners who live during the lifetime of a Buddha will have the ideal opportunity to
learn, reflect, and practice these Teachings directly with a Buddha. A Buddha would have
clear, concise, and precise Teachings to guide Practitioners to Enlightenment and making
offerings to a Buddha would provide one the opportunity to learn directly with a Buddha
resulting in profound benefits to one’s goal to develop their life practice to attain
Enlightenment.
162


Chapter 52
Recipient and the Fruit of Giving
(Second Discourse)
Monks, when it is new, cloth made of bark fabric is ugly, uncomfortable, and
of little value. When it has been worn, cloth made of bark fabric is ugly,
uncomfortable, and of little value. When it is old, cloth made of bark fabric is
still ugly, uncomfortable, and of little value. They use old cloth made of bark
fabric for cleaning pots or they discard it on a trash heap.
(1) (i) So too, Monks, if a junior Monk is immoral, of unwholesome character,
this, I say, counts as his ugliness. Just as cloth made of bark fabric is ugly,
so, I say, this person is similar.
(ii) For those who associate with him, resort to him, attend on him, and follow
his example, this leads to their harm and discontentedness for a long time.
This, I say, counts as his uncomfortableness. Just as cloth made of bark
fabric is uncomfortable, so, I say, this person is similar.
(iii) When he accepts a robe, almsfood, lodging, and medicines and
provisions for the sick, this (acceptance) is not of great fruit and benefit for
those [who offer such things]. This, I say, counts as his being of little value.
Just as cloth made of bark fabric is of little value, so, I say, this person is
similar.
(2) (i) If a Monk of middle standing is immoral. of unwholesome character,
this, I say, counts as his ugliness. Just as cloth made of bark fabric is ugly,
so, I say, this person is similar.
(ii) For those who associate with him, resort to him, attend on him, and follow
his example, this leads to their harm and discontentedness for a long time.
This, I say, counts as his uncomfortableness. Just as cloth made of bark
fabric is uncomfortable, so, I say, this person is similar.
(iii) When he accepts a robe, almsfood, lodging, and medicines and
provisions for the sick, this [acceptance] is not of great fruit and benefit for
those [who offer such things]. This, I say, counts as his being of little value.
Just as cloth made of bark fabric is of little value, so, I say, this person is
similar.
163


(3) (i) If an elder Monk is immoral, of unwholesome character, this, I say,
counts as his ugliness. Just as cloth made of bark fabric is ugly, so, I say,
this person is similar.
(ii) For those who associate with him, resort to him, attend on him, and follow
his example, this leads to their harm and discontentedness for a long time.
This, I say, counts as his uncomfortableness. Just as cloth made of bark
fabric is uncomfortable, so, I say, this person is similar.
(iii) When he accepts a robe, almsfood, lodging, and medicines and
provisions for the sick, this [acceptance] is not of great fruit and benefit for
those [who offer such things]. This, I say, counts as his being of little value.
Just as cloth made of bark fabric is of little value, so, I say, this person is
similar.
If such an elder Monk speaks in the midst of The Community, the Monks say
to him: What gives you, an unwise person, the right to speak? Do you think
you too are entitled to speak?
He then becomes angry and displeased and utters speech on account of
which The Community expels him, as if [discarding] the clothing made of
bark fabric on the trash heap.
(Reference: AN 3.99)
164


In this Teaching from Gotama Buddha, he shares how offerings made to a junior, middle,
or elder aged Ordained Practitioner who is immoral and of unwholesome character does
not produce great fruit and benefit for the donor.
He explains that it causes great harm to associate with an individual of immoral or
unwholesome character because this would lead to your own harm and discontentedness
for a long time.
It is not advisable to judge others but instead, practice discernment in making wise
choices of who to make offerings providing support for their continued development.
Judgment: attempting to determine what is right or wrong for another person while
placing oneself above others with arrogance or pride (i.e. the ego). Comparing that one is
superior or inferior to another person. Attempting to declare who is wholesome or
unwholesome, good or bad. Judgment is based in “conceit". Judgment is harmful to the
mind and needs to be eliminated to attain Enlightenment.
Discernment: is wise decision making based in wisdom. Discernment is helpful to the
mind and needs to be cultivated to attain Enlightenment.
A donor should ensure the gift they are offering to Teachers (i.e. the recipient) is
supporting the development of a Practitioner who is actively progressing towards
Enlightenment through determined, dedicated, and diligent development of their life
practice.
Through ensuring one supports wholesome Teachers actively progressing towards
Enlightenment or who are Enlightened, this will allow these Teachings to continue to
flourish providing benefit to large population of people.
165

Factors Leading to a
Great Mass of Merit
166


Chapter 53
Factors Leading to a Great Mass of Merit
Monks, the female Household Practitioner Veļukantakī Nandamātā is
preparing an offering possessed of six factors for The Community of Monks
headed by Sāriputta and Moggallāna.
And how is an offering possessed of six factors?
Here, the donor has three factors and the recipients have three factors.
What are the three factors of the donor?
(1) The donor is joyful before giving:
(2) she has a calm, confident mind in the act of giving; and
(3) she is joyful after giving.
These are the three factors of the donor.
What are the three factors of the recipients?
Here,
(4) the recipients are free of craving or are practicing to remove craving;
(5) they are free of anger or are practicing to remove anger;
(6) they are free of ignorance (unknowing of true reality) or are practicing
to remove ignorance (unknowing of true reality).
These are the three factors of the recipients.
Thus the donor has three factors, and the recipients have three factors. In
such a way the offering possesses six factors. It is not easy to measure the
merit of such an offering thus: Just so much is the stream of merit, stream of
the wholesome, nutriment of peacefulness - heavenly, ripening in
peacefulness, conducive to heaven — that leads to what is aspired for,
needed, and agreeable, to one’s welfare and peacefulness; rather, it is
considered simply as an incalculable, immeasurable, great mass of merit.
167

Monks, just as it is not easy to measure the water in the great ocean thus:
There are so many gallons of water, or there are so many hundreds of gallons
of water, or there are so many thousands of gallons of water, or there are so
many hundreds of thousands of gallons of water; but rather it is considered
simply as an incalculable, immeasurable, great mass of water,...
Prior to giving one is joyful;
while giving one settles the mind in trust;
after giving one is joyful;
this is success in the act of offering.
When they are free of craving and anger,
free of ignorance (unknowing of true reality), without taints (fetters),
mentally disciplined, living the spiritual life,
the field for the offering is complete.
Having cleansed oneself
and given with one’s own hands,
the act of charity is very fruitful
for oneself and in relation to others.
Having performed such a charitable deed
with a mind free from selfishness,
the wise person, rich in confidence,
is reborn in a happy, non-afflictive world.
(Reference: AN 6.37)
168


In this Teaching from Gotama Buddha, he shares how a gift to Teachers is fully purified
and ensures the most benefit through six factors - three of these factors are for the donor
and three of the factors are for the recipient.
What are the three factors of the donor?
1.) A donor should have a mind that is joyful prior to making an offering.
2.) A donor should have a mind that is calm and confident while giving.
3.) A donor should have a mind that is joyful after making the offering. There should be no
remorse or regret that one gave too little or too much.
What are the three factors of the recipients?
4.) A recipient should have eliminated craving/desire/attachment from the mind or
practicing towards the elimination of craving/desire/attachment. A recipient should be
practicing generosity where they are willingly and openly sharing these Teachings for the
benefit of those who choose to learn, reflect, and practice The Teachings. The recipient is
not hiding or holding on to The Teachings but instead, openly sharing them without any
expectation of anything in return.
5.) A recipient should have eliminated anger/hatred/ill will from the mind or practicing
towards the elimination of anger/hatred/ill will. A recipient should be practicing loving-
kindness where they have active goodwill towards all beings without judgment and a
genuine interest in seeing all beings be well.
6.) A recipient should have eliminated ignorance/delusion/confusion (unknowing of
true reality) from the mind or practicing towards the elimination of ignorance/delusion/
confusion (unknowing of true reality). A recipient should be practicing wisdom where
they have cultivated deep understanding and practice of these Teachings through
independent verification of The Teachings. They should be able to easily explain The
Teachings drawing from personal and direct experience of training their own mind to
improve the condition of their mind and life.
The Buddha explains that making offerings with these six factors “it is not easy to
measure” the benefits associated with these gifts. “It is considered simply as an
incalculable, immeasurable, great mass of merit”.
169


Chapter 54
The Four Purifications of Offerings
Monks, there are these four purifications of offerings.
What four?
(1) There is an offering that is purified through the donor but not through the
recipients;
(2) there is an offering that is purified through the recipients but not through
the donor;
(3) there is an offering that is not purified through neither the donor nor the
recipients;
(4) there is an offering that is purified through both the donor and the
recipients.
—————
(1) And how, Monks, is an offering purified through the donor but not through
the recipients?
Here, the donor is virtuous (practicing moral conduct) and of wholesome
character, but the recipients are immoral and of unwholesome character. It is
in this way that an offering is purified through the donor but not through the
recipients.
(2) And how is an offering purified through the recipients but not through the
donor?
Here, the donor is immoral and of unwholesome character, but the recipients
are virtuous (practicing moral conduct) and of wholesome character. It is in
this way that an offering is purified through the recipients but not through the
donor.
170


(3) And how is an offering not purified through neither the donor nor the
recipients?
Here, the donor is immoral and of unwholesome character, and the recipients
too are immoral and of unwholesome character. It is in this way that an
offering is not purified through neither the donor nor the recipients.
(4) And how is an offering purified through both the donor and the recipients?
Here, the donor is virtuous (practicing moral conduct) and of wholesome
character, and the recipients too are virtuous and of wholesome character. It
is in this way that an offering is purified through both the donor and the
recipients.
These are the four purifications of offerings
(Reference: AN 4.78)
In this Teaching from Gotama Buddha, he shares the purification of an offering through
the donor and/or recipient.
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.
171


Chapter 55
Why Is One Gift Not of Great Fruit and Benefit
While the Other Is?
‘Venerable Sir, why is it that one gift is not of great fruit and benefit while the
other is?’
Here, Sāriputta, someone gives a gift with expectations, with a bound mind,
looking for rewards; he gives a gift, [thinking]: ‘Having passed away, I will
make use of this’. He gives that gift to an Ascetic or a Brāhmin: food and
drink; clothing and vehicles; garlands, scents, and ointments; bedding,
dwellings, and lighting. Having given such a gift, with the breakup of the
body, after death, he is reborn in companionship with the heavenly beings
[ruled by] The Four Great Kings. Having exhausted that Kamma, psychic
potency, glory, and authority, he comes back and returns to this state of
being.
But, Sāriputta, someone does not give a gift with expectations, with a bound
mind, looking for rewards; he does not give a gift, [thinking]: ‘Having passed
away, I will make use of this’. Rather, he gives a gift, [thinking]: ‘Giving is
good’. He gives that gift to an Ascetic or a Brāhmin: food and drink; clothing
and vehicles; garlands, scents, and ointments; bedding, dwellings, and
lighting. Having given such a gift, with the breakup of the body, after death,
he is reborn in companionship with the Tāvatiṃsa heavenly beings. Having
exhausted that Kamma, psychic potency, glory, and authority, he comes
back and returns to this state of being.
He does not give a gift, [thinking]: ‘Giving is good’, but rather he gives a gift,
[thinking]: ‘Giving was practiced before by my father and forefathers; I should
not abandon this ancient family custom’. He gives that gift to an Ascetic or a
Brāhmin: food and drink; clothing and vehicles; garlands, scents, and
ointments; bedding, dwellings, and lighting. Having given such a gift, with
the breakup of the body, after death, he is reborn in companionship with the
Yāma heavenly beings. Having exhausted that Kamma, psychic potency,
glory, and authority, he comes back and returns to this state of being.
He does not give a gift, [thinking]: ‘Giving was practiced before by my father
and forefathers; I should not abandon this ancient family custom’, but rather
he gives a gift, [thinking]: ‘I cook; these people do not cook. It isn’t right that
I who cook should not give to those who do not cook’. He gives that gift to
an Ascetic or a Brāhmin: food and drink; clothing and vehicles; garlands,
scents, and ointments; bedding, dwellings, and lighting. Having given such a
172


gift, with the breakup of the body, after death, he is reborn in companionship
with the Tusita heavenly beings. Having exhausted that Kamma, psychic
potency, glory, and authority, he comes back and returns to this state of
being.
He does not give a gift, [thinking]: ‘I cook; these people do not cook. It isn’t
right that I who cook should not give to those who do not cook’, but rather
he gives a gift, [thinking]: ‘Just as he sees of the elders — that is, Aṭṭhaka,
Vāmaka, Vāmaheavenly being, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja,
Vāseṭṭha, Kassapa, and Bhagu — held those great sacrifices, so I will share a
gift’. He gives that gift to an Ascetic or a Brāhmin: food and drink; clothing
and vehicles; garlands, scents, and ointments; bedding, dwellings, and
lighting. Having given such a gift, with the breakup of the body, after death,
he is reborn in companionship with the heavenly beings who delight in
creation. Having exhausted that Kamma, psychic potency, glory, and
authority, he comes back and returns to this state of being.
He does not give a gift, [thinking]: ‘Just as he sees of the elders — that is,
Aṭṭhaka, Vāmaka, Vāmaheavenly being, Vessāmitta, Yamataggi, Aṅgīrasa,
Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu — held those great sacrifices, so
I will share a gift’, but rather he gives a gift, [thinking]: ‘When I am giving a
gift my mind becomes tranquil (calm), and energy and joy arise’. He gives
that gift to an Ascetic or a Brāhmin: food and drink; clothing and vehicles;
garlands, scents, and ointments; bedding, dwellings, and lighting. Having
given such a gift, with the breakup of the body, after death, he is reborn in
companionship with the heavenly beings who control what is created by
others. Having exhausted that Kamma, psychic potency, glory, and authority,
he comes back and returns to this state of being.
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’. He gives that gift to
an Ascetic or a Brāhmin: food and drink; clothing and vehicles; garlands,
scents, and ointments; bedding, dwellings, and lighting. Having given such a
gift, with the breakup of the body, after death, he is reborn in companionship
with the heavenly beings of Brahmā’s (God’s) company. Having exhausted
that Kamma, psychic potency, glory, and authority, he does not come back
and return to this state of being.
This, Sāriputta, is the reason why a gift given by someone here is not of great
fruit and benefit. And this is the reason why a gift given by someone here is
of great fruit and benefit.
(Reference: AN 7.52)
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In this Teaching from Gotama Buddha, he shares how a gift that is given is either of great
fruit and benefit or not.
The Buddha explains that giving a gift with expectations, with a bound mind, looking for
rewards, thinking that one will make use of that gift in the future, that gift is not of great
benefit. A gift given in these circumstances means a Practitioner still has craving/desire/
attachment, thus, the gift is not of great benefit.
The Buddha further explains additional criteria of giving that hinders one from
experiencing the best results from practicing generosity.
- Someone does not give a gift with expectations, with a bound mind, looking for
rewards; he does not give a gift, [thinking]: ‘Having passed away, I will make use of this’.
Rather, he gives a gift, [thinking]: ‘Giving is good’.
- He does not give a gift, [thinking]: ‘Giving is good’, but rather he gives a gift, [thinking]:
‘Giving was practiced before by my father and forefathers; I should not abandon this
ancient family custom’.
- He does not give a gift, [thinking]: ‘Giving was practiced before by my father and
forefathers; I should not abandon this ancient family custom’, but rather he gives a gift,
[thinking]: ‘I cook; these people do not cook. It isn’t right that I who cook should not give
to those who do not cook’.
- He does not give a gift, [thinking]: ‘I cook; these people do not cook. It isn’t right that I
who cook should not give to those who do not cook’, but rather he gives a gift, [thinking]:
‘Just as he sees of the elders — that is, Aṭṭhaka, Vāmaka, Vāmaheavenly being,
Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu — held
those great sacrifices, so I will share a gift’.
- He does not give a gift, [thinking]: ‘Just as he sees of the elders — that is, Aṭṭhaka,
Vāmaka, Vāmaheavenly being, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha,
Kassapa, and Bhagu — held those great sacrifices, so I will share a gift’, but rather he
gives a gift, [thinking]: ‘When I am giving a gift my mind becomes tranquil (calm), and
energy and joy arise’.
Sometimes a Practitioner gives without fully understanding these Teachings, and while
not a “great benefit” there is some benefit. There are situations where in order to start
practicing generosity, one needs to give and start breaking down the wall of reluctancy to
give. While it would be of a much greater benefit to give without any expectation of
anything in return, that may be something that a Practitioner needs to gradually develop
and might choose to start giving as a way to cultivate a mind that does give without any
expectations.
The Buddha explains that someone who gives with expectations, with a bound mind,
looking for rewards, thinking that one will make use of that gift in the future will ultimately
be reborn because there is still craving/desire/attachment in the mind. Craving is the fuel
that causes rebirth. If there is craving at the time of death, there will be rebirth. If there is
birth, there will be sickness, aging, and death. Discontentedness will continue.
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