DN 16 From… Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment—Bodhipakkhiyadhammā

https://daily.readingfaithfully.org/dn-16-from-mahaparinibbanasutta-the-great-discourse-on-the-buddhas-extinguishment-bodhipakkhiyadhamma/

…Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”

“Yes, sir,” Ānanda replied.

So the Buddha went with Ānanda to the hall with the peaked roof, and said to him, “Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.”

“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him, “Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”

Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed the mendicants:

“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. And what are those things I have taught from my direct knowledge? They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

Then the Buddha said to the mendicants:

“Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’ The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“I’ve reached a ripe old age,

and little of my life is left.

Having given it up, I’ll depart;

I’ve made a refuge for myself.

Diligent and mindful,

be of good virtues, mendicants!

With well-settled thoughts,

take good care of your minds.

Whoever meditates diligently

in this teaching and training,

giving up transmigration through rebirths,

will make an end to suffering.”…

Read the entire translation of _Dīgha Nikāya 16 Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 140 From… Dhātuvibhaṅgasutta: The Analysis of the Elements—Generosity

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[Note: This is just a few lines from one of the longest suttas in the Majjhima Nikaya. If you are able it is worth reading the entire sutta. The passage below is referring to an Arahant.]

…In their ignorance, they used to acquire attachments. Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future. Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity. For this is the ultimate noble generosity, namely, letting go of all attachments.

In their ignorance, they used to be covetous, full of desire and lust. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. In their ignorance, they used to be contemptuous, full of ill will and malevolence. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. In their ignorance, they used to be ignorant, full of delusion. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace. For this is the ultimate noble peace, namely, the pacification of greed, hate, and delusion.…

Read the entire translation of _Majjhima Nikāya 140 Dhātuvibhaṅgasutta: The Analysis of the Elements_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Dhp 224 From Kodhavagga: Anger

https://daily.readingfaithfully.org/dhp-224-from-kodhavagga-anger/

Speak the truth;

yield not to anger;

when asked, give

even if you only have a little.

By these three means

can one reach the presence of the gods.

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

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AN 8.31 Paṭhamadānasutta: Giving (1)

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

(1) Having insulted the recipient, one gives a gift.

(2) One gives a gift from fear.

(3) One gives a gift, thinking: ‘He gave to me.’

(4) One gives a gift, thinking: ‘He will give to me.’

(5) One gives a gift, thinking: ‘Giving is good.’

(6) One gives a gift, thinking: ‘I cook; these people do not cook. It isn’t right that I who cook should not give to those who do not cook.’

(7) One gives a gift, thinking: ‘Because I have given this gift, I will gain a good reputation.’

(8) One gives a gift for the purpose of ornamenting the mind, equipping the mind.”

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

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SN 1.33 Sādhusutta: Good

https://daily.readingfaithfully.org/sn-1-33-sadhusutta-good/

Linked Discourses 1.33

1. The Satullapa Group

Good

At Sāvatthī.

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

“Good, sir, is giving!

Because of stinginess and negligence

a gift is not given.

Wanting merit,

a smart person would give.”

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

“Good, sir, is giving!

Even when one has little, giving is good.

Some who have little are happy to provide,

while some who have much don’t wish to give.

An offering given from little

is multiplied a thousand times.”

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

“Good, sir, is giving!

Even when one has little, giving is good.

And it’s also good to give out of faith.

Giving and warfare are similar, they say,

for even a few of the good may conquer the many.

If a faithful person gives even a little,

it still brings them happiness in the hereafter.”

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

“Good, sir, is giving!

Even when one has little, giving is good.

And it’s also good to give out of faith.

And it’s also good to give legitimate wealth.

A man who gives legitimate wealth,

earned by his efforts and initiative,

has passed over Yama’s Vetaraṇi River;

that mortal arrives at celestial fields.”

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

“Good, sir, is giving!

Even when one has little, giving is good.

And it’s also good to give out of faith.

And it’s also good to give legitimate wealth.

And it’s also good to give intelligently.

The Holy One praises giving intelligently

to those worthy of offerings here

in the world of the living.

What’s given to these is very fruitful,

like seeds sown in a fertile field.”

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

“Good, sir, is giving!

Even when one has little, giving is good.

And it’s also good to give out of faith.

And it’s also good to give legitimate wealth.

And it’s also good to give intelligently.

And it’s also good to be restrained

when it comes to living creatures.

One who lives without harming any living being

never does bad because of others’ blame;

for in that case they praise the coward, not the brave;

and the virtuous never do bad out of fear.”

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

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

It’s true that giving is praised in many ways

but the path of the teaching is better than giving,

for in days old and older still,

the wise and virtuous even attained extinction.”

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

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SN 1.32 Maccharisutta: Stinginess

https://daily.readingfaithfully.org/sn-1-32-maccharisutta-stinginess/

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

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

“Through stinginess and negligence

A gift is not given.

One who knows, desiring merit,

Should surely give a gift.”

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

“That which the miser fears when he does not give

Is the very danger that comes to the nongiver.

The hunger and thirst that the miser fears

Afflict that fool in this world and the next.

“Therefore, having removed stinginess,

The conqueror of the stain should give a gift.

Deeds of merit are the support for living beings

When they arise in the other world.”

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

“They do not die among the dead

Who, like fellow travellers on the road,

Provide though they have but a little:

This is an ancient principle.

“Some provide from the little they have,

Others who are affluent don’t like to give.

An offering given from what little one has

Is worth a thousand times its value.”

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

“The bad do not emulate the good,

Who give what is hard to give

And do deeds hard to do:

The Dhamma of the good is hard to follow.

“Therefore their destination after death

Differs for the good and the bad:

The bad go to hell,

The good are bound for heaven.”

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

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

“If one practises the Dhamma

Though getting on by gleaning,

If while one supports one’s wife

One gives from the little one has,

Then a hundred thousand offerings

Of those who sacrifice a thousand

Are not worth even a fraction

Of the gift of one like him.”

Then another devatā addressed the Blessed One in verse:

“Why does their sacrifice, vast and grand,

Not share the value of the righteous one’s gift?

Why are a hundred thousand offerings

Of those who sacrifice a thousand

Not worth even a fraction

Of the gift of one like him?”

Then the Blessed One answered that devatā in verse:

“Since they give while settled in unrighteousness,

Having slain and killed, causing sorrow,

Their offering—tearful, fraught with violence—

Shares not the value of the righteous one’s gift.

That is why a hundred thousand offerings

Of those who sacrifice a thousand

Are not worth even a fraction

Of the gift of one like him.”

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

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MN 68 From… Naḷakapānasutta: At Naḷakapāna

https://daily.readingfaithfully.org/mn-68-from-nalakapanasutta-at-nalakapana/

[NOTE: This is just part of a longer sutta. It is valuable to read the whole thing if you have time.]

Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That’s how a laywoman lives at ease.

Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a laywoman lives at ease.

Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a laywoman lives at ease.

So it’s not for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ that the Realized One declares the rebirth of his disciples who have passed away: ‘This one is reborn here, while that one is reborn there.’ Rather, there are gentlemen of faith who are full of joy and gladness. When they hear that, they apply their minds to that end. That is for their lasting welfare and happiness.”

That is what the Buddha said. Satisfied, Venerable Anuruddha approved what the Buddha said.

Read the entire translation of _Majjhima Nikāya 68 Naḷakapānasutta: At Naḷakapāna_by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.40 Udāyīsutta: Udāyī

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

“Does Master Gotama praise sacrifice?”

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

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

When a sacrifice is timely and allowable,

well prepared and nonviolent,

the self-controlled followers of the spiritual life

attend such a sacrifice as this.

Those in the world who have removed the coverings,

transcenders of time and destination,

the Buddhas who are proficient in sacrifice,

praise this kind of sacrifice.

Having prepared an appropriate gift,

whether of the ordinary kind or in memory of the dead,

one makes the sacrifice with a confident mind

to a fertile field, to followers of the spiritual life.

When what has been properly obtained

is properly offered, properly sacrificed,

to those worthy of offerings,

the sacrifice is vast and the deities are pleased.

The wise person endowed with faith,

having sacrificed thus with a generous mind,

is reborn in a happy world,

in a realm without affliction.

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

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AN 6.1 Paṭhamaāhuneyyasutta: Worthy of Offerings (1st)

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

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

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

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

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

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

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

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

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

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AN 8.37 Sappurisadānasutta: The Good Person’S Gifts

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

He gives what is pure and excellent,

allowable drinks and food at the proper time;

he gives gifts often to fertile fields of merit,

to those who lead the spiritual life.

He does not feel regret,

having given away many material things.

Those with deep insight praise

the gifts given in this way.

Having thus practiced charity

with a mind freely generous,

one intelligent and wise, rich in faith,

is reborn in a pleasant, unafflicted world.

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

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SN 1.42 Kiṁdadasutta: Giving What?

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A devatā:“Giving what does one give strength?

Giving what does one give beauty?

Giving what does one give ease?

Giving what does one give sight?

Who is the giver of all?

Being asked, please explain to me.”

The Blessed One:“Giving food, one gives strength;

Giving clothes, one gives beauty;

Giving a vehicle, one gives ease;

Giving a lamp, one gives sight.

“The one who gives a residence

Is the giver of all.

But the one who teaches the Dhamma

Is the giver of the Deathless.”

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

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SN 2.23 Serīsutta: With Serī

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

“Both gods and humans

enjoy their food.

So what’s the name of the spirit

who doesn’t like food?”

The Buddha:“Those who give with faith

and a clear and confident heart,

partake of food

in this world and the next.

So you should dispel stinginess,

overcoming that stain, and give a gift.

The good deeds of sentient beings

support them in the next world.”

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

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

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

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

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

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

‘Those who give with faith

and a clear and confident heart,

partake of food

in this world and the next.

So you should dispel stinginess,

overcoming that stain, and give a gift.

The good deeds of sentient beings

support them in the next world.’”

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

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AN 8.35 Dānūpapattisutta: Rebirth on Account of Giving

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

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

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

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

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

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

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

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AN 3.41 Sammukhībhāvasutta: Present

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

(1) When faith is present, a clansman endowed with faith generates much merit.

(2) When an object to be given is present, a clansman endowed with faith generates much merit.

(3) When those worthy of offerings are present, a clansman endowed with faith generates much merit.

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

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

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AN 1.300: Recollection of Generosity

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“One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What one thing? Recollection of generosity. This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

Read this translation of _Aṅguttara Nikāya 1.300_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 2.143: Two acts of generosity

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“There are these two acts of generosity. What two? Generosity with things of the flesh and generosity with the teaching. These are the two acts of generosity. The better of these two acts of generosity is generosity with the teaching.”

Read this translation of _Aṅguttara Nikāya 2.143: 143143_by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

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SN 20.4 Okkhāsutta: Rice Pots

https://daily.readingfaithfully.org/sn-20-4-okkhasutta-rice-pots/

At Sāvatthī.

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

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

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

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SN 11.14 Daliddasutta: Poor

https://daily.readingfaithfully.org/sn-11-14-daliddasutta-poor/

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

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

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

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

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

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

“‘When one has faith in the Tathagata,

Unshakable and well established,

And good conduct built on virtue,

Dear to the noble ones and praised;

“‘When one has confidence in the Saṅgha

And one’s view is straightened out,

They say that one isn’t poor;

One’s life is not lived in vain.

“‘Therefore the person of intelligence,

Remembering the Buddha’s Teaching,

Should be devoted to faith and virtue,

To confidence and vision of the Dhamma.’”

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

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Vv 4.6Vihāra Sutta: Monastery Mansion

https://daily.readingfaithfully.org/vv-4-6vihara-sutta-monastery-mansion/

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

_Anuruddha Bhante:_Devata, your beauty shines in all directions like the bright star named Osadhi.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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AN 7.36 Mitta Sutta: A Friend

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

“He gives what is beautiful,

   hard to give;

does what is hard to do;

endures painful, ill-spoken words.

His secrets he tells you;

your secrets he keeps.

When misfortunes strike,

   he doesn’t abandon you;

when you’re down & out,

   doesn’t look down on you.

A person in whom these traits are found,

is a friend to be cultivated

by anyone wanting a friend.”

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

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SN 11.12 Sakkanāmasutta: Sakka’s Names

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

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

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

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

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

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

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

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

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

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

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

A person who respects their parents,

and honors the elders in the family,

whose speech is gentle and courteous,

and has given up divisiveness;

who’s committed to getting rid of stinginess,

is truthful, and has mastered anger:

the gods of the thirty-three

say they really are a true person.”

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

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SN 3.24 Issattha Sutta: Archery Skills

https://daily.readingfaithfully.org/sn-3-24-issattha-sutta-archery-skills/

Near Sāvatthī. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: “Where, lord, should a gift be given?”

“Wherever the mind feels confidence, great king.”

“But a gift given where, lord, bears great fruit?”

“This (question) is one thing, great king—‘Where should a gift be given?’—while this—‘A gift given where bears great fruit?’—is something else entirely. What is given to a virtuous person—rather than to an unvirtuous one—bears great fruit. In that case, great king, I will ask you a counter-question. Answer as you see fit.

“What do you think, great king? There is the case where you have a war at hand, a battle imminent. A noble-warrior youth would come along—untrained, unpracticed, undisciplined, undrilled, fearful, terrified, cowardly, quick to flee. Would you take him on? Would you have any use for a man like that?”

“No, lord, I wouldn’t take him on. I wouldn’t have any use for a man like that.”

“Then a brahman youth… a merchant youth… a laborer youth would come along—untrained, unpracticed, undisciplined, undrilled, fearful, terrified, cowardly, quick to flee. Would you take him on? Would you have any use for a man like that?”

“No, lord, I wouldn’t take him on. I wouldn’t have any use for a man like that.”

“Now, what do you think, great king? There is the case where you have a war at hand, a battle imminent. A noble-warrior youth would come along—trained, practiced, disciplined, drilled, fearless, unterrified, not cowardly, not quick to flee. Would you take him on? Would you have any use for a man like that?”

“Yes, lord, I would take him on. I would have use for a man like that.”

“Then a brahman youth… a merchant youth… a laborer youth would come along—trained, practiced, disciplined, drilled, fearless, unterrified, not cowardly, not quick to flee. Would take you him on? Would you have any use for a man like that?”

“Yes, lord, I would take him on. I would have use for a man like that.”

“In the same way, great king. When someone has gone forth from the home life into homelessness—no matter from what clan—and he has abandoned five factors and is endowed with five, what is given to him bears great fruit.

“And which five factors has he abandoned? He has abandoned sensual desire… ill will… sloth & drowsiness… restlessness & anxiety… uncertainty. These are the five factors he has abandoned. And with which five factors is he endowed? He is endowed with the aggregate of virtue of one beyond training… the aggregate of concentration of one beyond training… the aggregate of discernment of one beyond training… the aggregate of release of one beyond training… the aggregate of knowledge & vision of release of one beyond training. These are the five factors with which he is endowed.

“What is given to one who has abandoned five factors and is endowed with five factors in this way bears great fruit.”

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

“As a king intent on battle

would hire a youth

in whom there are

   archery skills,

   persistence,

   & strength,

and not, on the basis of birth,

         a coward;

so, too, you should honor

a person of noble conduct, wise,

in whom are established

      composure

      & patience,

even though

his birth may be lowly.

Let donors build

pleasant hermitages

and there invite the learned to stay.

Let them make reservoirs

   in dry forests

and walking paths

   where it’s rough.

Let them, with a clear, calm awareness,

give food, drink, snacks,

clothing, & lodgings

to those who’ve become

straightforward.

Just as a hundred-billowed,

   lightning-garlanded,

   thundering cloud,

raining down on the wealth-bearing [earth],

fills the highlands & low,

   even so

a person of conviction & learning,

   wise,

having stored up provisions,

satisfies wayfarers

with food & drink.

   Delighting in distributing alms,

      ‘Give to them!

      Give!’

      he says.

That

is his thunder,

like a raining cloud’s.

That shower of merit,

      abundant,

rains back on the one

      who gives.”

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

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AN 4.55 Paṭhamasamajīvīsutta: Equality (1st)

https://daily.readingfaithfully.org/an-4-55-pathamasamajivisutta-equality-1st/

So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Nakula’s father, where he sat on the seat spread out.

Then the householder Nakula’s father and the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. Nakula’s father said to the Buddha, “Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed. We want to see each other in both this life and the next.”

Then Nakula’s mother said to the Buddha, “Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed. We want to see each other in both this life and the next.”

“Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom.

When both are faithful and bountiful,

disciplined, living righteously,

then wife and husband

say nice things to each other.

They get all the things they need,

so they live at ease.

Their enemies are downhearted,

when both are equal in ethics.

Having practiced the teaching here,

both equal in precepts and observances,

they delight in the heavenly realm,

enjoying all the pleasures they desire.”

Read this translation of _Aṅguttara Nikāya 4.55 Paṭhamasamajīvīsutta: Equality (1st)_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Vv 3.1Uḷāra Sutta: Splendid Mansion

https://daily.readingfaithfully.org/vv-3-1ulara-sutta-splendid-mansion/

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

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

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

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

Devata:

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

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

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

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

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

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

Or read a translation in Deutsch, 日本語, Русский, සිංහල, or Tiếng Việt. Learn how to find your language.

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

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SN 41.10 Gilānadassanasutta: Seeing the Sick

https://daily.readingfaithfully.org/sn-41-10-gilanadassanasutta-seeing-the-sick/

Now at that time the householder Citta was sick, suffering, gravely ill.

Then several deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees came together and said to Citta, “Householder, make a wish to become a wheel-turning monarch in the future!”

When they said this, Citta said to them, “That too is impermanent! That too will pass! That too will be left behind!”

When he said this, his friends and colleagues, relatives and kin said, “Be mindful, master! Don’t babble.”

“What have I said that makes you say that?”

“It’s because you said: ‘That too is impermanent! That too will pass! That too will be left behind!’”

“Oh, well, that’s because the deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees said to me: ‘Householder, make a wish to become a wheel-turning monarch in the future!’ So I said to them: ‘That too is impermanent! That too will pass! That too will be left behind!’”

“But what reason do they see for saying that to you?”

“They think: ‘This householder Citta is ethical, of good character. If he makes a wish to become a wheel-turning monarch in the future, his heart’s wish will succeed because of the purity of his ethics. And then as a proper, principled king he will provide proper spirit-offerings.’ That’s the reason they see for saying to me: ‘Householder, make a wish to become a wheel-turning monarch in the future!’ So I said to them: ‘That too is impermanent! That too will pass! That too will be left behind!’”

“Then, master, advise us!”

“So you should train like this:

We will have experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

We will have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

We will have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

And we will share without reservation all the gifts available to give in our family with those who are ethical and of good character.”

Then, after Citta had encouraged his friends and colleagues, relatives and kin in the Buddha, the teaching, the Saṅgha, and generosity, he passed away.

Read this translation of _Saṁyutta Nikāya 41.10 Gilānadassanasutta: Seeing the Sick_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

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AN 8.33 Dānavatthusutta: Reasons to Give

https://daily.readingfaithfully.org/an-8-33-danavatthusutta-reasons-to-give/

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

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

These are the eight grounds for giving.”

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

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

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Thig 3.3 Aparāuttamātherīgāthā: Another Uttamā

https://daily.readingfaithfully.org/thig-3-3-aparauttamatherigatha-another-uttama/

Of the seven awakening factors,

the path for attaining extinguishment,

I have developed them all,

just as the Buddha taught.

I attain the meditations on emptiness

and signlessness whenever I want.

I am the Buddha’s rightful daughter,

always delighting in extinguishment.

All sensual pleasures are cut off,

whether human or heavenly.

Transmigration through births is finished,

now there’ll be no more future lives.

Read this translation of _Therīgāthā 3.3 Aparāuttamātherīgāthā: Another Uttamā_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 10.1 Kāḷudāyittheragāthā: Kāḷudāyī

https://daily.readingfaithfully.org/thag-10-1-kaludayittheragatha-kaludayi/

[Note: Kāḷudāyī, as a layperson, was sent by the Buddha’s father, Sudhodana, to invite the Buddha to return to Kapilavatthu. The fist nine verses were spoken by Ven. Kāḷudāyī to the Buddha after going forth. Upon returning to Kapilavatthu, Sudhodhana did not recognize Ven. Kāḷudāyī, so he spoke the last verse. The notion of disciples being “children” of the Buddha is found throughout the suttas.]

“The trees are now crimson, venerable sir,

they’ve shed their foliage, and are ready to fruit.

They’re splendid, as if aflame;

great hero, this season is full of flavor.

The blossoming trees are delightful,

wafting their scent all around, in all directions.

They’ve shed their leaves and wish to fruit,

hero, it is time to depart from here.

It is neither too hot nor too cold,

venerable sir, it’s a pleasant season for traveling.

Let the Sākiyans and Koliyans see you,

heading west across the Rohiṇī river.

In hope, the field is plowed;

the seed is sown in hope;

in hope, merchants travel the seas,

carrying rich cargoes.

The hope that I stand for:

may it succeed!

Again and again, they sow the seed;

again and again, the king of the heavens sends rain;

again and again, farmers plow the field;

again and again, grain is produced for the nation.

Again and again, the beggars wander,

again and again, the donors give.

Again and again, when the donors have given,

again and again, they take their place in heaven.

A hero of vast wisdom purifies seven generations

of the family in which they’re born.

Sakya, I believe you’re the king of kings,

since you fathered the one who is truly called a sage.

The father of the great seer is named Suddhodana;

and the Buddha’s mother is named Māyā.

Having borne the Bodhisatta in her belly,

she rejoices in the heaven of the thirty-three.

When she died and passed away from here,

she was blessed with heavenly sensual pleasures;

enjoying the five kinds of sensual stimulation.

Gotamī is surrounded by those hosts of gods.”

“I’m the son of the Buddha, the incomparable Aṅgīrasa, the unaffected,

the bearer of the unbearable.

You, Sakya, are my father’s father;

Gotama, you are my grandfather in the Dhamma.”

Read this translation of _Theragāthā 10.1 Kāḷudāyittheragāthā: Kāḷudāyī_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 37.32 Ṭhānasutta: Things

https://daily.readingfaithfully.org/sn-37-32-thanasutta-things/

“Mendicants, there are five things that are hard to get for females who have not made merit. What five?

‘May I be born into a suitable family!’ This is the first thing.

‘Having been born in a suitable family, may I marry into a suitable family!’ This is the second thing.

‘Having been born in a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing.

‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing.

‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I master my husband!’ This is the fifth thing.

These are the five things that are hard to get for females who have not made merit.

There are five things that are easy to get for females who have made merit. What five?

‘May I be born into a suitable family!’ This is the first thing.

‘Having been born into a suitable family, may I marry into a suitable family!’ This is the second thing.

‘Having been born into a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing.

‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing.

‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I master my husband!’ This is the fifth thing.

These are the five things that are easy to get for females who have made merit.”

Read this translation of _Saṁyutta Nikāya 37.32 Ṭhānasutta: Things_by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 6 From… Ākaṅkheyyasutta: One Might Wish

https://daily.readingfaithfully.org/mn-6-from-akankheyyasutta-one-might-wish/

[Note: This sutta goes on to give instructions all the way up to full enlightenment. If you have time it’s good to read the whole thing. Then you get to see the progression from ordinary attainments to the extraordinary.]

…“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.

A mendicant might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May I receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May the services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they arose.’ So let them fulfill their precepts …

…

Read the entire translation of _Majjhima Nikāya 6 Ākaṅkheyyasutta: One Might Wish_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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