"Gradual Teaching" (anupubbiṁ kathaṁ)

Dhamma Talk series at Empty Cloud Monastery, New Jersey

conducted by Bhante Sumitta

1) Dānakathaṁ 

2) Sīlakathaṁ

3) Saggakathaṁ

4) Kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ

5) Nekkhamme ānisaṁsaṁ

6) Kallacitta muducitta vinīvaraṇacitta udaggacitta pasannacitta

7) Buddhānaṁ sāmukkaṁsikā dhammadesanā - Dukkhaṁ samudayaṁ nirodhaṁ maggaṁ

8) Dhammacakkhuṁ udapādi - 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammaṁ"

Devatārādhanā (Invitation to the Devas) 

Samantā cakkavālesu atrā gacchantu devatā

saddhammam munirājassa sunantu sagga mokkhadam

parittassavana kālo ayam bhadantā //

parittadhammassavana kālo ayam bhadantā

(From all round the world systems may the devas come here. The true Dhamma of the King of sages is to be heard; leading to heaven and liberation.)

Salutation to the Buddha

Namo tassa bhagavato arahato sammā sambuddhassa ///

(Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One!)

Title Stanza:  

Sile patitthaya naro sapanno cittam pannan ca bhavayam, 

Atapi nipako bhikkhu so imam vijataye jatanti. 

An intelligent person established in morality, with developed mind and wisdom, Always diligent, mindful to details, a renunciant – such a person can untangle the tangle.

Idha bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Pāṇātipātā paṭivirato bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti. Averaṃ deti. Abyāpajjhaṃ deti. Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyāpajjhaṃ datvā aparimāṇassa abhayassa averassa abyāpajjhassa bhāgī hoti. Imaṃ bhikkhave, paṭhamaṃ dānaṃ mahādānaṃ, aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ na saṅkīyati na saṅkīyissati appatikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Ayaṃ bhikkhave catuttho puññābhisāndo kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

Dāna is mentioned over 4878 times in the Pali Tipitaka and related literature

Cāga is mentioned over 497 times 

Sīla – 5861

Sagga – 1402

Kāma – 5741

Nekkhamma – 557

Citta – 24516

AN 8.39. Abhisanda Sutta: Rewards - Overflowing Merit  

“Mendicants, there are these eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What eight?

Firstly, a noble disciple has gone for refuge to the Buddha. This is the first kind of overflowing merit …

Furthermore, a noble disciple has gone for refuge to the teaching. This is the second kind of overflowing merit …

Furthermore, a noble disciple has gone for refuge to the Saṅgha. This is the third kind of overflowing merit …

Mendicants, these five gifts are great, primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What five?

Firstly, a noble disciple gives up killing living creatures. By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. And they themselves also enjoy unlimited freedom from fear, enmity, and ill will. This is the first gift that is a great offering, primordial, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it. This is the fourth kind of overflowing merit …

Furthermore, a noble disciple gives up stealing. … This is the fifth kind of overflowing merit …

Furthermore, a noble disciple gives up sexual misconduct. … This is the sixth kind of overflowing merit …

Furthermore, a noble disciple gives up lying. … This is the seventh kind of overflowing merit …

Furthermore, a noble disciple gives up alcoholic drinks that cause negligence. By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. And they themselves also enjoy unlimited freedom from fear, enmity, and ill will. This is the fifth gift that is a great offering, primordial, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it. This is the eighth kind of overflowing merit …

These are the eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.”

AN 8.2.20 Uposatha Sutta - Sabbath 

At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.

Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.”

But when he said this, the Buddha kept silent.

For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the middle watch of the night, and the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.”

But for a second time the Buddha kept silent.

For a third time, as the night was getting late, in the last watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night. And the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.”

“Ānanda, the assembly is not pure.”

Then Venerable Mahāmoggallāna thought, “Who is the Buddha talking about?”

Then he focused on comprehending the minds of everyone in the Saṅgha. He saw that unethical person, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha.

When he saw him he got up from his seat, went up to him and said, “Get up, reverend. The Buddha has seen you. You can’t live in communion with the mendicants.”

But when he said this, that person kept silent.

For a second time

and a third time, he asked that monk to leave.

But for a third time that person kept silent.

Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him, “I have ejected that person. The assembly is pure. Please, sir, may the Buddha recite the monastic code to the mendicants.”

“It’s incredible, Moggallāna, it’s amazing, how that silly man waited to be taken by the arm!”

Then the Buddha said to the mendicants:

“Now, mendicants, you should perform the sabbath and recite the monastic code. From this day forth, I will not perform the sabbath or recite the monastic code. It’s impossible, mendicants, it can’t happen that a Realized One could recite the monastic code in an impure assembly.

Seeing these eight incredible and amazing things the demons love the ocean. What eight? The ocean gradually slants, slopes, and inclines, with no abrupt precipice. This is the first thing the demons love about the ocean.

(Expand in detail as in the previous sutta.)

Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. This is the eighth thing the demons love about the ocean. Seeing these eight incredible and amazing things the demons love the ocean.

In the same way, seeing eight incredible and amazing things, mendicants, the mendicants love this teaching and training. What eight?

The ocean gradually slants, slopes, and inclines, with no abrupt precipice. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. This is the first thing the mendicants love about this teaching and training. …

Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. This is the eighth thing the mendicants love about this teaching and training.

Seeing these eight incredible and amazing things, the mendicants love this teaching and training.”

AN8.5.41 - Saṁkhittūposathasutta 

The Sabbath With Eight Factors, In Brief

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

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

“Mendicants, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor.

‘As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its second factor.

‘As long as they live, the perfected ones give up unchastity. They are celibate, set apart, avoiding the common practice of sex. I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the common practice of sex. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its third factor.

‘As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its fourth factor.

‘As long as they live, the perfected ones give up alcoholic drinks that cause negligence. I, too, for this day and night will give up alcoholic drinks that cause negligence. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its fifth factor.

‘As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time. I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its sixth factor.

‘As long as they live, the perfected ones give up dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup. I, too, for this day and night will give up dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its seventh factor.

‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor.

The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.”

AN8.5.42 - Vitthatūposathasutta - 

The Sabbath With Eight Factors, In Detail

“Mendicants, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed?

It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. …

‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.

How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods.

Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Thirty-Three is a thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Two hundred years in the human realm is one day and night for the Gods of Yama. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of Yama is two thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Four hundred years in the human realm is one day and night for the Joyful Gods. Thirty such days make up a month. Twelve such months make up a year. The life span of the Joyful Gods is four thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Joyful Gods. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Eight hundred years in the human realm is one day and night for the Gods Who Love to Create. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Love to Create is eight thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Love to Create. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

You shouldn’t kill living creatures, or steal,

or lie, or drink alcohol.

Be celibate, refraining from sex,

and don’t eat at night, the wrong time.

Not wearing garlands or applying perfumes,

you should sleep on a low bed, or a mat on the ground.

This is the eight-factored sabbath, they say,

explained by the Buddha, who has gone to suffering’s end.

The moon and sun are both fair to see,

radiating as far as they revolve.

Those shining ones in the sky light up the quarters,

dispelling the darkness as they traverse the heavens.

All of the wealth that’s found in this realm—

pearls, gems, fine beryl too,

horn-gold or mountain gold,

or natural gold dug up by marmots—

they’re not worth a sixteenth part

of the sabbath with its eight factors,

as starlight cannot rival the moon.

So an ethical woman or man,

who has observed the eight-factored sabbath,

having made merit whose outcome is happiness,

blameless, they go to a heavenly place.”

AN8.5.43 - Visākhāsutta - With Visākhā on the Sabbath

At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

“Visākhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. …

‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.

How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods.

Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Thirty-Three is a thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Two hundred years in the human realm …

Four hundred years in the human realm …

Eight hundred years in the human realm …

Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

You shouldn’t kill living creatures, or steal,

or lie, or drink alcohol.

Be celibate, refraining from sex,

and don’t eat at night, the wrong time.

Not wearing garlands or applying perfumes,

you should sleep on a low bed, or a mat on the ground.

This is the eight-factored sabbath, they say,

explained by the Buddha, who has gone to suffering’s end.

The moon and sun are both fair to see,

radiating as far as they revolve.

Those shining ones in the sky light up the quarters,

dispelling the darkness as they traverse the heavens.

All of the wealth that’s found in this realm—

pearls, gems, fine beryl too,

horn-gold or mountain gold,

or natural gold dug up by marmots—

they’re not worth a sixteenth part

of the sabbath with its eight factors,

as starlight cannot rival the moon.

So an ethical woman or man,

who has observed the eight-factored sabbath,

having made merit whose outcome is happiness,

blameless, they go to a heavenly place.”

Transferring Merits to Devas & Other Beings:

Ettāvatā ca amhehi - Sambhataṁ puñña-sampadaṁ

Sabbe devā / bhūtā / sattā anumodantu - Sabba-sampatti-siddhiyā

(For the sake of all attainment & success, may all heavenly beings  / spirits / sentient beings rejoice in the extent to which we have gathered a consummation of merit.)

Transferring Merits to Departed Ones:

Idam me ñātinam hotu - 

sukhitā hontu ñātayo.

(May all departed ones receive this merit, share this merit and be well and happy and healthy whereever they are!)

Aspiration for Kalyānamitta friends:

Iminā punna-kammena  - Mā me bāla-samāgamo 

Satam samāgamo hotu  - Yāva Nibbāna-pattiyā.

(By means of this meritorious deed  - May I never join with the foolish. 

May I join always with the wise  - Until the time I attain Nibbana.)

Blessing to All:

Sabbītiyo vivajjantu sabbarogo vinassatu,

mā te bhavatvantarāyo, sukhī dīghāyuko bhava!

(May you avoid all calamities and may all disease be destroyed, may there be no obstacles for you, may you be happy and live long!)

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā, 

sabba Buddhānubhāvena  / dhamānubhāvena / sanghānubhāvena sadā sotthī bhavantu te!

(May there be every blessing, and may all of the gods protect you, 

by the power of all the Buddhas / dhamma / sangha may you be safe forever!)

Abhivādanasīlissa - niccam vuddhāpacāyino

cattāro dhammā vaddhanti - āyu vanno sukham balam

(For somebody, who is showing respect to those of virtuous character, who is always paying homage to the venerable ones, four things grow for him: life-span, beauty of complexion, happiness, strength.)

Āyurārogya sampatti - sagga sampatti meva ca

ato nibbāna sampatti - imina te samijjhatu!

(By the power of this  the four dhammas - life, complexion, comfort and strength will be developed  to the one who is constantly respectful to the to elders and worthy ones!)

References: 

•   https://suttacentral.net/an8.39/en/sujato 
•   https://suttacentral.net/an8.20/en/sujato 
•   https://suttacentral.net/an8.41/en/sujato 
•   https://suttacentral.net/an8.42/en/bodhi 
•   https://suttacentral.net/ud8.8 

 

SADHU SADHU SADHU!

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"Gradual Teaching" (anupubbiṁ kathaṁ)

Dhamma Talk series at Empty Cloud Monastery, New Jersey

conducted by Bhante Sumitta

1) Dānakathaṁ 

2) Sīlakathaṁ

3) Saggakathaṁ

4) Kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ

5) Nekkhamme ānisaṁsaṁ

6) Kallacitta muducitta vinīvaraṇacitta udaggacitta pasannacitta

7) Buddhānaṁ sāmukkaṁsikā dhammadesanā - Dukkhaṁ samudayaṁ nirodhaṁ maggaṁ

8) Dhammacakkhuṁ udapādi - 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammaṁ"

Devatārādhanā (Invitation to the Devas) 

Samantā cakkavālesu atrā gacchantu devatā

saddhammam munirājassa sunantu sagga mokkhadam

parittassavana kālo ayam bhadantā //

parittadhammassavana kālo ayam bhadantā

(From all round the world systems may the devas come here. The true Dhamma of the King of sages is to be heard; leading to heaven and liberation.)

Salutation to the Buddha

Namo tassa bhagavato arahato sammā sambuddhassa ///

(Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One!)

Definition of Dāna:

Dana  [dāna]: Giving, liberality; offering, alms. Specifically, giving of any of the four requisites to the monastic order. More generally, the inclination to give, without expecting any form of repayment from the recipient. Dāna is 

• the first theme in the Buddha’s system of gradual training, 

• the first of the ten pāramitās, 

• one of the seven treasures, and 

• the first of the three grounds for meritorious action. 

Dāna  (pronounced “DAH-nuh”), noun. Sanskrit, Pali, roughly “gift, alms, donation”; voluntary giving of materials, energy, or wisdom (dharma) to others; generosity; regarded as one of the most important Buddhist virtues.

Simple acts of giving—whether material, emotional, or spiritual—are often riddled with ambivalence arising from craving and attachment. This section provides suggestions for our most common dana dilemmas and poses questions to help you determine where you are on the path to true generosity.

Useful Stats:

Dāna is mentioned over 4878 times in the Pali Tipitaka and related literature

Cāga is mentioned over 497 times 

Sīla – 5861

Sagga – 1402

Kāma – 5741

Nekkhamma – 557

Citta – 24516

MN 142 Dakkhinavibhanga Sutta: 

The Exposition of Offerings  

"There are fourteen kinds of personal offerings, Ananda.

1) One gives a gift to the Tathagata, accomplished and fully enlightened; this is the first kind of personal offering.

2) One gives a gift to a paccekabuddha; this is the second kind of personal offering.

3) One gives a gift to an arahant disciple of the Tathagata; this is the third kind of personal offering.

4) One gives a gift to one who has entered upon the way to the realization of the fruit of arahantship; this is the fourth kind of personal offering.

5) One gives a gift to a non-returner; this is the fifth kind of personal offering.

6) One gives a gift to one who has entered upon the way to the realisation of the fruit of non-return; this is the sixth

kind of personal offering.

7) One gives a gift to a once-returner; this is the seventh kind of personal offering.

8) One gives a gift to one who has entered upon the way to the realization of the fruit of once-return; this is the eighth kind of personal offering.

9) One gives a gift to a stream-enterer; this is the ninth kind of personal offering.

10) One gives a gift to one who has entered upon the way to the realization of the fruit of stream-entry;this is the tenth kind of personal offering.

11) One gives a gift to one outside [the Dispensation] who is free from lust for sensual pleasures; this is the eleventh kind of personal offering.

12) One gives a gift to a virtuous ordinary person; this is the twelfth kind of personal offering.

13) One gives a gift to an immoral ordinary person; this is the thirteenth kind of personal offering.

14) One gives a gift to an animal; this is the fourteenth kind of personal offering.

 

"By giving a gift to one who has entered upon the way to the realization of the fruit of stream-entry, the offering may be expected to repay incalculably, immeasurably. What, then, should be said about giving a gift to a stream-enterer? What should be said about giving a gift to one who has entered upon the way to the realization of the fruit of once-return.. .to a once-returner.. .to one who has entered upon the way to the realization of the fruit of non-return.. .to a non-returner.. .to one who has entered upon the way to the realization of the fruit of arahantship...to an arahant... to a paccekabuddha? What should be said about giving a gift to a Tathagata, accomplished and fully enlightened?"

"There are seven kinds of offerings made to the Sangha, Ananda.

1) One gives a gift to a Sangha of both [bhikkhus and bhikkhunis] headed by the Buddha; this is the first kind of offering made to the Sangha.

2) One gives a gift to a Sangha of both [bhikkhus and bhikkhunis] after the Tathagata has attained final Nibbana; this is the second kind of offering made to the Sangha. 

3) One gives a gift to a Sangha of bhikkhus; this is the third kind of offering made to the Sangha.

4) One gives a gift to a Sangha of bhikkhunis; this is the fourth kind of offering made to the Sangha.

5) One gives a gift, saying: 'Appoint so many bhikkhus and bhikkhunis for me from the Sangha'; this is the fifth kind of offering made to the Sangha.

6) One gives a gift, saying: 'Appoint so many bhikkhus for me from the Sangha'; this is the sixth kind of offering made to the Sangha.

7) One gives a gift, saying: 'Appoint so many bhikkhunis for me from the Sangha'; this is the seventh kind of offering made to the Sangha." 

"In future times, Ananda, there will be members of the clan who are 'yellow-necks', immoral, of evil character. People will give gifts to those immoral persons for the sake of the Sangha. Even then, I say, an offering made to the Sangha is incalculable, immeasurable. And I say that in no way does a gift to a person individually ever have greater fruit than an offering made to the Sangha."

"There are four kinds of purification of offering. What four?

1) There is the offering that is purified by the giver, not by the receiver.

2) There is the offering that is purified by the receiver, not by the giver.

3) There is the offering that is purified neither by the giver nor by the receiver.

4) There is the offering that is purified both by the giver and by the receiver. "

"And what is the offering that is purified by the giver, not by the receiver? Here the giver is virtuous, of good character, and the receiver is immoral, of evil character. Thus the offering is purified by the giver, not by the receiver. "

"And what is the offering that is purified by the receiver, not by the giver? Here the giver is immoral, of evil character, and the receiver is virtuous, of good character. Thus the offering is purified by the receiver, not by the giver."

"And what is the offering that is purified neither by the giver nor by the receiver? Here the giver is immoral, of evil character, and the receiver is immoral, of evil character. Thus the offering is purified neither by the giver nor by the receiver."

"And what is the offering that is purified both by the giver and by the receiver? Here the giver is virtuous, of good character, and the receiver is virtuous, of good character. Thus the offering is purified both by the giver and by the receiver. These are the four kinds of purification of offering."

That is what the Blessed One said. When the Sublime One had said that, the Teacher said further: 

"When a virtuous person to an immoral person gives With trusting heart a gift righteously obtained,

Placing faith that the fruit of action is great, The giver's virtue purifies the offering. 

When an immoral person to a virtuous person gives With untrusting heart a gift unrighteously obtained,

Nor places faith that the fruit of action is great, The receiver's virtue purifies the offering. 

When an immoral person to an immoral person gives With untrusting heart a gift unrighteously obtained,

Nor places faith that the fruit of action is great, Neither's virtue purifies the offering. 

When a virtuous person to a virtuous person gives With trusting heart a gift righteously obtained,

Placing faith that the fruit of action is great, That gift, I say, will come to full fruition. 

When a passionless person to a passionless person gives With trusting heart a gift righteously obtained,

Placing faith that the fruit of action is great, That gift, I say, is the best of worldly gifts."

Anguttara Nikaya 4.241-243 Anyone from any religion can get to heaven:

“Another person has practiced the making of merit by giving as well as by moral discipline to a high degree; but he has not undertaken the making of merit by meditation. With the breakup of the body, after death, he will be reborn among humans in a favorable condition. Or he will be reborn in the company of the devas of the Four Great Kings.”

Dhammapada

Akkodhena jine kodham

asadhum sadhuna jine

jine kadariyam danena

saccena' likavidinam.

(Verse 223: Conquer the angry one by not getting angry (i.e., by loving-kindness); conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth.)

The Story of Uttara the Lay-Disciple

While residing at the Veluvana monastery, the Buddha uttered Verse (223) of this book, with reference to Uttara, a female lay-disciple.

Uttara was the daughter of a farm labourer named Punna and his wife. Punna worked for a rich man named Sumana, in Rajagaha. One day, Punna and his wife offered alms-food to Thera Sariputta soon after his arising from sustained deep mental absorption (nirodha samapatti), and as a result of that good deed they suddenly became very rich. Punna came upon gold in the field he was ploughing, and the king officially declared him a royal banker. On one occasion, the family of Punna offered alms-food to the Buddha and the bhikkhus for seven days. and on the seventh day, after hearing the Buddha's discourse, all the three members of the family attained Sotapatti Fruition.

Later, Uttara the daughter of Punna married the son of the rich man Sumana. That family being non-Buddhist, Uttara did not feel happy in her husband's home. So, she told her father, "My father, why have you put me in this cage? Here, I do not see any bhikkhu and I have no chance to offer anything to any bhikkhu." Her father felt sorry for her and sent her fifteen thousand in cash. With this money, after getting permission from her husband, Uttara engaged a courtesan to look to the needs of her husband. So it was arranged that Sirima, a well-known and very beautiful courtesan, was to take her place as a wife for fifteen days.

During that time, Uttara offered alms-food to the Buddha and the bhikkhus. On the fifteenth day, as she was busy preparing food in the kitchen, her husband saw her from the bedroom window and smiled, and then muttered to himself, "How foolish she is! She does not know how to enjoy herself. She is tiring herself out with this alms-giving ceremony!" Sirima saw him smile, and forgetting that she was only a paid substitute wife felt very jealous of Uttara. Being unable to control herself, Sirima went into the kitchen and got a ladleful of boiling butter with the intention of pouring it over the head of Uttara. Uttara saw her coming, but she bore no ill will towards Sirima. She reflected that because Sirima had stood in for her, she had been able to listen to the dhamma, make offerings of alms-food for fifteen days, and perform other acts of charity. Thus she was quite thankful to Sirima. Suddenly, she realized that Sirima had come very close to her and was going to pour boiling-hot butter over her; so she made this asseveration: "If I bear any ill will towards Sirima may this boiling-hot butter burn me; if I have no ill will towards her may it not burn me."

As Uttara had no ill will towards Sirima, the boiling butter poured over her head by Sirima was just like cold water. Then Sirima thought the butter must have gone cold; and as she went for another ladleful of boiling butter, the attendants of Uttara fell upon her and beat her hard. Uttara stopped her attendants and instructed them to rub Sirima with medicinal ointment.

Then, Sirima remembered her true position and she regretted that she had done wrong to Uttara and asked Uttara to forgive her. To her Uttara replied, "I have my father; I shall ask him whether I should accept your apology." Sirima then said that she would readily go and apologize to the rich man, the father of Uttara. Uttara then explained to Sirima, "Sirima,. when I said 'My father', I did not mean my real father, who had brought me into this round of rebirths. I was referring to my father, the Buddha, who had helped me break the chain of rebirths, who had taught me the Dhamma, the Noble Truths." Sirima then expressed her wish to see the Buddha. So it was arranged that Sirima should offer alms-food to the Buddha and the bhikkhus on the following day at the house of Uttara.

After the meal, the Buddha was told everything that had happened between Sirima and Uttara. Sirima then owned up that she had done wrong to Uttara and entreated the Buddha that she should be forgiven, for otherwise Uttara would not forgive her. The Buddha then asked Uttara how she felt in her mind when Sirima poured boiling butter on her head, and Uttara answered, "Venerable Sir, because I owed so much to Sirima I had resolved not to lose my temper, not to bear any ill will towards her. I sent forth my love towards her". The Buddha then said, "Well done, well done, Uttara! By not bearing any ill will you have been able to conquer one who has done you wrong through hate. By not abusing, you should conquer one who abuses you; by being generous you should conquer one who is stingy; by speaking the truth you should conquer one who tells lies."

Then the Buddha spoke in verse as follows:

Verse 223: Conquer the angry one by not getting angry (i.e., by loving-kindness); conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth.

At the end of the discourse Sirima and five hundred ladies attained Sotapatti Fruition.

SN –Macchari Sutta 

Translation by Bhikkhuni Uppalavanna

1. I heard thus. Once the Blessed One lived in Sàvatthi in Jeta's grove in the monastery offered by Anàthapiõóika.

2. When the night was waning a large number of deities of the Satullapa group, approached the Blessed One, illuminating the whole of Jeta's grove, worshiped the Blessed One and stood on a side.

3. One of those deities said thus in the presence of the Blessed One:

"The miserly and the negligent do not give gifts such as these,

Desiring merit, gifts should be given knowing."

4. Then another deity said thus in the presence of the Blessed One:

"With whatever fears the miserly do not give gifts,

Through that same fear, they give gifts

Hunger and thirst are the things that the miserly fear,

That same fear, touch them, in this and the other world.

Therefore lessen miserliness by giving gifts and overcoming stains

It's merit that establishes living beings in the next world."

5. Then another deity said thus in the presence of the Blessed One:

"They do not die on account of the dead, like a jungle road abandoned for, its faults.

Even a little should be bestowed on them, that is the ancient lore

Some bestow a little, others do not give much.

Even a little given, brings thousandfold results.

6. Then another deity said thus in the presence of the Blessed One:

"Seldom the giver, gives realizing the results of action

The unappeased do not know the results of action

The right Teaching is difficult to understand.

Therefore the mindful and the absent minded,

Have different courses of action

Those unappeased, go to hell, the appeased to heaven."

Then another deity in the presence of the Blessed One said:

"Venerable sir, whose words are good?"

'All these words are good words, yet listen to what I have to say.

He who lives a life of gleaning, according to the Teaching

Nourishing his wife and giving even a little, does better than

Making a thousand sacrifices to hundred thousands.

It does not reach up, even to a quarter."

8. Then another deity said thus in the presence of the Blessed One:

"Why does such a great sacrifice,

Made rightfully not bear the highest results?

Making a thousand sacrifices, to hundred thousands.

Why does it not reach up, even to a quarter?"

9. The Blessed One replied that deity, saying this stanza:

"A certain one gives unrighteous gifts

By plundering, binding and causing grief

A thousand offerings with tearful eyes and punishment

Are not even a quarter, compared to a righteous offering."

Sadhu Sutta 

Translation by Bhikkhuni Uppalavanna

 

1. I heard thus. Once the Blessed One lived in Savatthi, in Jeta's grove in the monastery offered by Anathapindika.

2. When the night was waning a large number of deities of the Satullapa group, approached the Blessed One, illuminating the whole of Jeta's grove, worshiped the Blessed One and stood on a side.

3. One of those deities made this solemn utterance in the presence of the Blessed One:

"Venerable sir, giving gifts is good!

"The miserly and the negligent do not give gifts such as these,

Desiring merit, gifts should be given knowing!"

4. Another deity made this solemn utterance in the presence of the Blessed One:

"Venerable sir, giving gifts is good, yet even a little should be given with care!

A certain one, bestows little another does not give much,

Given even a little, has a thousand fold in return!"

5. Then another deity made this solemn utterance in the presence of the Blessed One:

"Venerable sir, giving gifts is good!

Giving even a small gift is good!

So also giving a gift out of faith is good!

It is said, that giving a gift is like a fight!

Even a little appeasement is a great victory!

Knowing the results for giving, a little is given,

By that, they become happy for the well being, of others." .

6. Another deity made this solemn utterance in the presence of the Blessed One:

"Venerable sir, giving gifts is good,

Yet, even a little should be given with care!

Even with faith, gifts should be given carefully!

Giving gifts out of the rightfully earned is good!

If someone gives gifts out of the rightfully earned,

Exerting himself with sweat dripping

Overstepping the warders of Vetaraniya,

He procures a place in heaven."

7. Then another deity made this solemn utterance in the presence of the Blessed One:

"Venerable sir, giving gifts is good,

Yet, even a little should be given with care!

Even with faith, gifts should be given carefully!

Giving gifts out of the rightfully earned is good!

Also giving a gift, discriminating, is good.

A gift given discriminatingly, is praised by the Well Gone One

Gifts given thinking of the receiver,

Are very fruitful with results

Like seeds, embedded in a well prepared field."

8. Then another deity made this solemn utterance in the presence of the Blessed One:

"Venerable sir, giving gifts is good,

Yet, even a little should be given with care!

Even with faith, gifts should be given carefully!

Giving gifts out of the rightfully earned is good!

Giving gifts discriminating is also good!

Yet the restrain towards living things is better.

If one does not hurt living things and does not blame anybody

Causing fear is not heroic, out of fear demerit should not be done."

9. Then another deity said to the Blessed One, "Venerable sir, whose words are good words?"

"All these are good words, yet listen to what I have to say."

A gift given out of faith is always praised,

Giving a gift is, as good as a sermon,

Before giving and even earlier, one is appeased,

And the wise, even attain extinction, by giving gifts."

Laḍukikopama Sutta  (MN 66) - The Quail Simile 

I have heard that on one occasion the Blessed One was staying among the Aṅguttarāpans at an Aṅguttarāpan town named Āpaṇa. Then, early in the morning—adjusting his lower robe and carrying his outer robe & bowl—he went into Āpaṇa for alms. Having gone for alms in Āpaṇa and returning from his alms round after his meal, he went to a certain forest grove for the day’s abiding. Plunging into the grove, he sat down for his day’s abiding at the root of a certain tree.

Ven. Udāyin, too, early in the morning—adjusting his lower robe and carrying his outer robe & bowl—went into Āpaṇa for alms. Having gone for alms in Āpaṇa and returning from his alms round after his meal, he went to that forest grove for the day’s abiding. Plunging into the grove, he sat down for his day’s abiding at the root of a certain tree. Then, as he was alone in seclusion, this line of thinking arose in his awareness: “So many painful things has the Blessed One taken away from us! So many pleasant things has he brought us! So many unskillful qualities has the Blessed One taken away from us! So many skillful qualities has he brought us!”

Then, Ven. Udāyin, emerging from his seclusion in the evening, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “Just now, lord, as I was alone in seclusion, this line of thinking arose in my awareness: ‘So many painful things has the Blessed One taken away from us! So many pleasant things has he brought us! So many unskillful qualities has the Blessed One taken away from us! So many skillful qualities has he brought us!’ For in the past, lord, we used to eat in the morning, in the evening, and in the day at the wrong time (the afternoon). Then there was the time when the Blessed One addressed the monks, saying, ‘Monks, please discontinue that daytime meal at the wrong time.’ At the time I was upset, at the time I was sad, (thinking,) ‘The exquisite staple & non-staple foods that faithful householders give us during the day at the wrong time: even that the Blessed One has us abandon; even that the One Well-Gone has us relinquish!’ But, out of consideration for our love & respect for the Blessed One, out of consideration for shame & fear of wrong-doing, we abandoned that daytime meal at the wrong time.

“So we ate both in the evening & in the morning. Then there was the time when the Blessed One addressed the monks, saying, ‘Monks, please discontinue that evening meal at the wrong time.’ At the time I was upset, at the time I was sad, (thinking,) ‘The more exquisitely prepared of our two meals: even that the Blessed One has us abandon; even that the One Well-Gone has us relinquish!’ In the past, lord, a man—obtaining some soup during the day—would say to his wife, ‘Put this aside and we will all eat it together in the evening.’ (Almost) all food preparation is done in the evening, and almost none during the day. But, out of consideration for our love & respect for the Blessed One, out of consideration for shame & fear of wrong-doing, we abandoned that evening meal at the wrong time.

“In the past, lord, monks going for alms in the pitch black of the night have walked into a waste-water pool, fallen into a cesspit, stumbled over a thorn patch, or stumbled over a sleeping cow. They have encountered young hooligans on the way to or from a crime. They have been propositioned by women. Once I went for alms in the pitch black of night. A woman washing a pot saw me by a lightning flash and, on seeing me, screamed out: ‘I’m done for! A demon is after me!’ When this was said, I said to her, ‘I’m no demon, sister. I’m a monk waiting for alms.’ ‘Then you’re a monk whose daddy’s dead and whose mommy’s dead. Better for you, monk, that your belly were slit open with a sharp butcher’s knife than this prowling for alms for your belly’s sake in the pitch black of the night!” On recollecting that, lord, the thought occurred to me: ‘So many painful things has the Blessed One taken away from us! So many pleasant things has he brought us! So many unskillful qualities has the Blessed One taken away from us! So many skillful qualities has he brought us!’”

“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘What? Over this little, trifling thing? He’s too much of a stickler, this contemplative.’ They don’t abandon it. They’re rude to me and to the monks keen on training. For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“Suppose a quail were snared by a rotting creeper, by which it could expect injury, captivity, or death, and someone were to say, ‘This rotting creeper by which this quail is snared, and by which she could expect injury, captivity, or death, is for her a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’ Would the person speaking that way be speaking rightly?”

“No, lord. That rotting creeper… is for her a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘What? This little, trifling thing? He’s too much of a stickler, this contemplative.’ They don’t abandon it. They’re rude to me and to the monks keen on training. For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“Now there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ But they abandon it and are not rude to me or to the monks keen on training. Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

“Suppose a royal elephant—immense, pedigreed, accustomed to battles, its tusks like chariot poles—were snared with thick leather snares, but by twisting its body a bit it could break & burst those snares and go off wherever it liked. And suppose someone were to say, ‘Those thick leather snares by which the royal elephant… was snared, but which—by twisting its body a bit— it could break & burst and go off wherever it liked: for him they were a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.’ Would the person speaking that way be speaking rightly?’

“No, lord. Those thick leather snares… were for him a weak snare, a feeble snare, a rotting snare, an insubstantial snare.”

“In the same way, Udāyin, there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ But they abandon it and are not rude to me or to the monks keen on training. Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

“Suppose there were a poor person, penniless & indigent, with a single little shack—dilapidated, open to the crows, not the best sort; and a single bed—dilapidated, not the best sort; and a single pot of rice & gourd seeds—not the best sort; and a single wife, not the best sort. He would go to a park and see a monk—his hands & feet washed, after a delightful meal, sitting in the cool shade, committed to the heightened mind. The thought would occur to him: How happy the contemplative state! How free of disease the contemplative state! O that I—shaving off my hair & beard and donning the ochre robe—might go forth from the household life into homelessness!’ But being unable to abandon his single little shack—dilapidated, open to the crows, not the best sort; to abandon his single bed—dilapidated, not the best sort; to abandon his single pot of rice & gourd seeds—not the best sort; and to abandon his single wife, not the best sort, he wouldn’t be able to shave off his hair & beard, to don the ochre robe, or to go forth from the household life into homelessness. And suppose someone were to say, ‘That single little shack—dilapidated, open to the crows, not the best sort; that single bed—dilapidated, not the best sort; that single pot of rice & gourd seeds—not the best sort; and that single wife, not the best sort by which that man was snared, which he was unable to abandon, and because of which he couldn’t shave off his hair & beard, don the ochre robe, and go forth from the household life into homelessness: for him they were a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’ Would the person speaking that way be speaking rightly?”

“No, lord. That single hut… that single bed… that single pot… that single wife… were for that man a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.”

“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘What? This little, trifling thing? He’s too much of a stickler, this contemplative.’ They don’t abandon it. They’re rude to me and to the monks keen on training. For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“Now suppose, Udāyin, that there were a householder or householder’s son—rich, prosperous, & wealthy—with vast amounts of gold ingots, vast amounts of grain, a vast number of fields, a vast amount of land, a vast number of wives, and a vast number of male & female slaves. He would go to a park and see a monk—his hands & feet washed, after a delightful meal, sitting in the cool shade, committed to the heightened mind. The thought would occur to him: How happy the contemplative state! How free of disease the contemplative state! O that I—shaving off my hair & beard and donning the ochre robe—might go forth from the household life into homelessness!’ And being able to abandon his vast amounts of gold ingots, his vast amounts of grain, his vast number of fields, his vast amount of land, his vast number of wives, and his vast number of male & female slaves, he would be able to shave off his hair & beard, to don the ochre robe, and to go forth from the household life into homelessness. Now suppose someone were to say, ‘Those vast amounts of gold ingots… and a vast number of male & female slaves by which that householder or householder’s son was snared but which he was able to abandon so that he could shave off his hair & beard, don the ochre robe, and go forth from the household life into homelessness: for him they were a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.’ Would the person speaking that way be speaking rightly?”

“No, lord. Those vast amounts of gold ingots… were for him a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’

“In the same way, Udāyin, there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ But they abandon it and are not rude to me or to the monks keen on training. Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

“Udāyin, there are these four types of people to be found existing in the world. Which four? There is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions. As he is practicing for the abandoning & relinquishing of acquisitions, memories & resolves associated with acquisitions assail him. He acquiesces to them. He does not abandon them, destroy them, dispel them, or wipe them out of existence. I tell you, Udāyin, that this sort of person is fettered, not unfettered. Why is that? Because I have known the diversity of faculties with regard to this type of person.

“Then there is the case where a certain person practicing for the abandoning & relinquishing of acquisitions. As he is practicing for the abandoning & relinquishing of acquisitions, memories & resolves associated with acquisitions assail him. He does not acquiesce to them. He abandons them, destroys them, dispels them, & wipes them out of existence. I tell you, Udāyin, that this sort of person is fettered, not unfettered. Why is that? Because I have known the diversity of faculties with regard to this type of person.

“Then there is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions. As he is practicing for the abandoning & relinquishing of acquisitions, then—from time to time, owing to lapses in mindfulness—he is assailed by memories & resolves associated with acquisitions. Slow is the arising of his mindfulness, but then he quickly abandons (those memories & resolves), destroys them, dispels them, & wipes them out of existence. Just as when two or three drops of water fall onto an iron pan heated all day: Slow is the falling of the drops of water, but they quickly vanish & disappear. In the same way, there is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions. As he is practicing for the abandoning & relinquishing of acquisitions, then—from time to time, owing to lapses in mindfulness—he is assailed by memories & resolves associated with acquisitions. Slow is the arising of his mindfulness, but then he quickly abandons (those memories & resolves), destroys them, dispels them, & wipes them out of existence. I tell you, Udāyin, that this sort of person is fettered, not unfettered. Why is that? Because I have known the diversity of faculties with regard to this type of person.

“Then there is the case where a certain person, realizing that acquisitions are the root of suffering & stress, is without acquisitions, released in the ending of acquisitions. I tell you, Udāyin, that this sort of person is unfettered, not fettered. Why is that? Because I have known the diversity of faculties with regard to this type of person.

“There are these four types of people to be found existing in the world.

“And, Udāyin, there are these five strings of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Sounds cognizable via the ear.… Aromas cognizable via the nose.… Flavors cognizable via the tongue.… Tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. These are the five strings of sensuality. Now, any pleasure & happiness that arises dependent on these five strings of sensuality is called sensual pleasure, a filthy pleasure, a run-of-the-mill pleasure, an ignoble pleasure. And of this pleasure I say that it is not to be associated with, not to be developed, not to be pursued, that it is to be feared.

“Now, there is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This is called renunciation-pleasure, seclusion-pleasure, calm-pleasure, self-awakening-pleasure. And of this pleasure I say that it is to be associated with, to be developed, to be pursued, that it is not to be feared.

“Now, there is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. That, I tell you, comes under the perturbable. And what comes under the perturbable there? The directed thoughts & evaluations that have not ceased there: That’s what comes under the perturbable there.

“There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. That, I tell you, comes under the perturbable. And what comes under the perturbable there? The rapture-pleasure that has not ceased there: That’s what comes under the perturbable there.

“There is the case where a monk, with the fading of rapture, remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ That, I tell you, comes under the perturbable. And what comes under the perturbable there? The equanimity-pleasure that has not ceased there: That’s what comes under the perturbable there.

“There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Now that, I tell you, comes under the imperturbable.1

“Now there is the case where a monk… enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. That, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“There is the case where a monk… enters & remains in the second jhāna.… That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“There is the case where a monk… enters & remains in the third jhāna .… That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“There is the case where a monk… enters & remains in the fourth jhāna.… That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“Then there is the case where a monk, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness. That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“Then there is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“There is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. That is its transcending.

“Thus, Udāyin, I speak even of the abandoning of the dimension of neither perception nor non-perception. Do you see any fetter, large or small, of whose abandoning I don’t speak?”

“No, lord.”

That is what the Blessed One said. Gratified, Ven. Udāyin delighted in the Blessed One’s words.

Note

1. According to the commentaries, “imperturbable” denotes not only the fourth jhāna but also the four formless attainments. MN 106, however, explicitly does not include the dimension of nothingness under the term—and the same, apparently, holds for any of the formless attainments higher than that.

See also: MN 106; MN 137; MN 152; AN 5:30; AN 9:34; Ud 3:3

Macchari Sutta  - Discourse on Stinginess

          32. At one time the Bhagava was staying at the Jetavana monastery of Anathapindika in Savatthi. During that time, soon after the middle watch of the night, many devas of exceeding beauty, who become devas by (practising and) imparting the doctrine of the virtuous, approached the Bhagava, illuminating the entire Jetavana monastery. They made their obeisance to the Bhagava and stood at a suitable place. Having stood thus, one of them spoke thus in verse in the presence of the Bhagava:

         "Due either to stinginess or to remissness,1 one fails to give in charity.

         One who wishes to do good and who understands the merit of good deeds should give in charity."

         Then another deva spoke this verse in the presence of the Bhagava.

         "The stingy person, being afraid (of loss of property), does not give, and the very thing he fears befalls him.

         The stingy person fears he might go hungry or thirsty; and the very things he fears beset the fool both in this world and in the hereafter.

         Therefore, removing stinginess and overcoming its uncleanness, one should give in charity.

         Good deeds stand one in good stead in the future worlds."

         Then another deva spoke this verse in the presence of the Bhagava:

         "Like fellow-travellers sharing (the rations) with one another on a journey, certain travellers in samsara's long journey share whatever little they have with other fellow-travellers.

         They are the ones who do not die among those others who are dead.2 This is a time-honourd tradition.

         "Some, though they have very little, share with others.

         (On the other hand,) some, even though well-off, do not give in charity.

         A gift made out of slender means is worth a thousand (gifts)."

         Then another deva spoke this verse in the presence of the Bhagava:

         "Giving what is difficult to give, or doing what is difficult to do, is something that the wicked could not imitate.

         (Indeed,) the practice of the virtuous is difficult to follow.

         Therefore, the virtuous and the wicked have different destinations when they pass away from this existence.

         The wicked reach the niraya realms of continuous suffering, the virtuous reach the deva realms.

         Then another deva spoke thus to the Bhagava:"

         "Bhagava, whose words are well-spoken?"

         (and the Bhagava said:) Each of these statements is well-spoken in its own way. However, listen to mine also:

         "He who lives on the leavings gleaned at the thrashing floors of other people, who supports his wife, who gives in charity out of what little he has, he too performs meritorious acts.

         The merit gained by a hundred thousand donors donating a thousand each is not worth even a hundredth of the merit gained by the poor man."

         Then another deva spoke this verse in the presence of the Bhagava:

         "Why is this great and extensive alms-giving less in value than the offering made righteously? Why is the merit gained by a hundred thousand donors donating a thousand each not worth even a hundredth of the merit gained by the poor man?"

         (The Bhagava said:)

         "Some people are steeped in unrighteousness; they give in charity only after striking or killing or causing others' sorrow.

         Such offerings which involve tearful faces and coercion can never equal the righteous gift. Thus the merit gained by a hundred thousand donors donating a thousand each is not worth even a hundredth of the merits gained by the poor man."3

Foot Notes on Macchari Sutta

          1. Due either to stinginess or to remissness:

          The practice of giving as a volitional act is not easy to come about. When the possessor of any object worth giving is stingy, he is loathe to part with it. Or again, he may forget about the good practice of giving if he is pleased with himself and his own petty engagements. 

          2. They are the ones who do not die among those others who are dead:

          The niggardly ones are dead to the needs of others around them; their insensitivity puts them in the same class as the dead. In another sense, just as a dead person is unable to speak out, 'This is for so and so, etc.", a niggardly person has the same inability. So he is as good as dead. The one who likes to give whatever little at his disposal therefore is the one who is alive among those others who, though living, are as good as dead.

          3. The means of acquiring the property that is donated is the criterion. The extent of the merit depends on the purity or otherwise of the means by which the donated property was acquired.

----

චොරා හරන්ති රාජානො, අග්ගි දහති නස්සති;

අථ අන්තෙන ජහති, සරීරං සපරිග්ගහං;

එතදඤ්ඤාය මෙධාවී, භුඤ්ජෙථ ච දදෙථ ච.

දත්වා ච භුත්වා ච යථානුභාවං, අනින්දිතො සග්ගමුපෙති ඨානන්ති, තෙ කාමා පරිහායන්ති.

Transferring Merits to Devas & Other Beings:

Ettāvatā ca amhehi - Sambhataṁ puñña-sampadaṁ

Sabbe devā / bhūtā / sattā anumodantu - Sabba-sampatti-siddhiyā

(For the sake of all attainment & success, may all heavenly beings  / spirits / sentient beings rejoice in the extent to which we have gathered a consummation of merit.)

Transferring Merits to Departed Ones:

Idam me ñātinam hotu - 

sukhitā hontu ñātayo.

(May all departed ones receive this merit, share this merit and be well and happy and healthy whereever they are!)

Aspiration for Kalyānamitta friends:

Iminā punna-kammena  - Mā me bāla-samāgamo 

Satam samāgamo hotu  - Yāva Nibbāna-pattiyā.

(By means of this meritorious deed  - May I never join with the foolish. 

May I join always with the wise  - Until the time I attain Nibbana.)

Blessing to All:

Sabbītiyo vivajjantu sabbarogo vinassatu,

mā te bhavatvantarāyo, sukhī dīghāyuko bhava!

(May you avoid all calamities and may all disease be destroyed, may there be no obstacles for you, may you be happy and live long!)

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā, 

sabba Buddhānubhāvena  / dhamānubhāvena / sanghānubhāvena sadā sotthī bhavantu te!

(May there be every blessing, and may all of the gods protect you, 

by the power of all the Buddhas / dhamma / sangha may you be safe forever!)

Abhivādanasīlissa - niccam vuddhāpacāyino

cattāro dhammā vaddhanti - āyu vanno sukham balam

(For somebody, who is showing respect to those of virtuous character, who is always paying homage to the venerable ones, four things grow for him: life-span, beauty of complexion, happiness, strength.)

Āyurārogya sampatti - sagga sampatti meva ca

ato nibbāna sampatti - imina te samijjhatu!

(By the power of this  the four dhammas - life, complexion, comfort and strength will be developed  to the one who is constantly respectful to the to elders and worthy ones!)

SADHU SADHU SADHU!

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