4.
The Chapter on Gifts
1.
The First Discourse on Giving
31. "There are, monks, these eight kinds of giving. What are the eight? One gives a gift having approached, one gives a gift out of fear, one gives a gift thinking 'he gave to me', one gives a gift thinking 'he will give to me', one gives a gift thinking 'giving is good', one gives a gift thinking 'I cook, these do not cook; it is not proper for me who cooks not to give a gift to those who do not cook', one gives a gift thinking 'by my giving this gift, a good reputation will arise', one gives a gift for the purpose of adorning and equipping the mind. These, monks, are the eight kinds of giving." The first.
2.
The Second Discourse on Giving
32.
These qualities are followed by good persons;
This indeed they call the divine path,
For by this one goes to the world of the gods." The second.
3.
The Discourse on Things to Be Given
33. "There are, monks, these eight grounds for giving. What are the eight? One gives a gift out of desire, one gives a gift out of hate, one gives a gift out of delusion, one gives a gift out of fear, one gives a gift thinking 'this was given before, done before by my father and grandfather, I should not let the ancient family lineage decline', one gives a gift thinking 'having given this gift, upon the body's collapse at death, I will be reborn in a fortunate realm, in a heavenly world', one gives a gift thinking 'when I give this gift, my mind becomes clear, pleasure and happiness arise', one gives a gift for the purpose of adorning and equipping the mind. These, monks, are the eight grounds for giving." The third.
4.
The Discourse on the Field
34. "Monks, when a seed is sown in a field possessed of eight factors, it is not of great fruit, not of great gratification, not of great increase. How is it possessed of eight factors? Here, monks, the field is uneven with high and low ground, and is full of stones and gravel, and is saline, and is not deeply ploughed, and is not accomplished with water inflow, and is not accomplished with water outflow, and is not accomplished with channels, and is not accomplished with boundaries. Thus, monks, when a seed is sown in a field possessed of eight factors, it is not of great fruit, not of great gratification, not of great increase.
"Just so, monks, a gift given to ascetics and brahmins possessed of eight factors is not of great fruit, not of great benefit, not of great brightness, not of great pervasion. How is it possessed of eight factors? Here, monks, ascetics and brahmins hold wrong view, have wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. Thus, monks, a gift given to ascetics and brahmins possessed of eight factors is not of great fruit, not of great benefit, not of great brightness, not of great pervasion.
"Monks, when a seed is sown in a field possessed of eight factors, it is of great fruit, of great gratification, of great increase. How is it possessed of eight factors? Here, monks, the field is not uneven with high and low ground, and is free from stones and gravel, and is not saline, and is deeply ploughed, and is accomplished with water inflow, and is accomplished with water outflow, and is accomplished with channels, and is accomplished with boundaries. Thus, monks, when a seed is sown in a field possessed of eight factors, it is of great fruit, of great gratification, of great increase.
"Just so, monks, a gift given to ascetics and brahmins possessed of eight factors is of great fruit, of great benefit, of great brightness, of great pervasion. How is it possessed of eight factors? Here, monks, ascetics and brahmins hold right view, have right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Thus, monks, a gift given to ascetics and brahmins possessed of eight factors is of great fruit, of great benefit, of great brightness, of great pervasion."
When the sky provides rain, there is accomplishment of grain.
There is accomplishment of expansion, fruit indeed becomes an accomplishment.
It leads to accomplishments, for that deed of his is accomplished.
Should associate with those accomplished in wisdom, thus accomplishments succeed.
One performs accomplishment of action, one obtains accomplishment of welfare.
Having come to accomplishment of the path, one goes with an accomplished mind.
One is released from all suffering, that is the accomplishment of all." The fourth.
5.
The Discourse on Rebirth through Giving
35. "Monks, there are these eight rebirths through giving. What are the eight? Here, monks, a certain one gives a gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He sees wealthy warriors, or wealthy brahmins, or wealthy householders endowed and furnished with the five types of sensual pleasure, indulging themselves. He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of wealthy warriors, or wealthy brahmins, or wealthy householders!' He fixes that mind, determines that mind, develops that mind. That mind of his, liberated in what is inferior, not developed further, leads to rebirth there. Upon the body's collapse at death, he is reborn in the company of wealthy warriors, or wealthy brahmins, or wealthy householders. And this I say for one who is moral, not for one who is immoral. Monks, the mental aspiration of one who is moral succeeds because of its purity.
"Here again, monks, a certain one gives a gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He has heard: 'The gods ruled by the four great kings are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods ruled by the four great kings!' He fixes that mind, determines that mind, develops that mind. That mind of his, liberated in what is inferior, not developed further, leads to rebirth there. Upon the body's collapse at death, he is reborn in the company of the gods ruled by the four great kings. And this I say for one who is moral, not for one who is immoral. Monks, the mental aspiration of one who is moral succeeds because of its purity.
"Here again, monks, a certain one gives a gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He has heard: the Thirty-three gods... etc. the Yāma gods... the Tusita gods... the Nimmānaratī gods... the Paranimmitavasavattī gods are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Paranimmitavasavattī gods!' He fixes that mind, determines that mind, develops that mind. That mind of his, liberated in what is inferior, not developed further, leads to rebirth there. Upon the body's collapse at death, he is reborn in the company of the Paranimmitavasavattī gods. And this I say for one who is moral, not for one who is immoral. Monks, the mental aspiration of one who is moral succeeds because of its purity.
"Here again, monks, a certain one gives a gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He has heard: 'The gods of Brahmā's company are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods of Brahmā's company!' He fixes that mind, determines that mind, develops that mind. That mind of his, liberated in what is inferior, not developed further, leads to rebirth there. Upon the body's collapse at death, he is reborn in the company of the gods of Brahmā's company. And this I say for one who is moral, not for one who is immoral; for one without lust, not for one with lust. The mental aspiration of one who is moral succeeds, monks, because of being without lust. These, monks, are the eight rebirths through giving." The fifth.
6.
The Discourse on Ways of Making Merit
36. "There are, monks, these three ways of making merit. What three? The way of making merit consisting of giving, the way of making merit consisting of morality, the way of making merit consisting of meditation. Here, monks, a certain person has done the way of making merit consisting of giving to a limited extent, has done the way of making merit consisting of morality to a limited extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in human misfortune.
Here again, monks, a certain person has done the way of making merit consisting of giving to a moderate extent, has done the way of making merit consisting of morality to a moderate extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in human good fortune.
Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in the company of the gods ruled by the four great kings. Therein, monks, the four great kings, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpass the gods ruled by the four great kings in ten respects - in divine life span, in divine beauty, in divine happiness, in divine fame, in divine authority, in divine forms, in divine sounds, in divine odours, in divine flavours, in divine tangible objects.
Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in the company of the Thirty-three gods. Therein, monks, Sakka, the lord of the gods, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpasses the Thirty-three gods in ten respects - in divine life span, etc. in divine tangible objects.
Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in the company of the Yāma gods. Therein, monks, Suyāma the young god, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpasses the Yāma gods in ten respects - in divine life span, etc. in divine tangible objects.
Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in the company of the Tusita gods. Therein, monks, Santusita the young god, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpasses the Tusita gods in ten respects - in divine life span, etc. in divine tangible objects.
Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in the company of the gods who delight in creation. Therein, monks, Sunimmita the young god, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpasses the gods who delight in creation in ten respects - in divine life span, etc. in divine tangible objects.
Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. Upon the body's collapse at death, he is reborn in the company of the gods who control what is created by others. Therein, monks, the young god Vasavattī, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpasses the gods who control what is created by others in ten respects - in divine life span, in divine beauty, in divine happiness, in divine fame, in divine authority, in divine forms, in divine sounds, in divine odours, in divine flavours, in divine tangible objects. These, monks, are the three ways of making merit." The sixth.
7.
The Discourse on the Good Person's Giving
37. "There are, monks, these eight gifts of a good person. What are the eight? One gives what is pure, one gives what is superior, one gives in proper time, one gives what is allowable, one gives with discrimination, one gives repeatedly, while giving one makes the mind confident, having given one is delighted. These, monks, are the eight gifts of a good person."
One gives a gift repeatedly, to the good fields, the practitioners of the holy life.
Gifts given thus, those with insight praise.
The wise one is reborn in a world of happiness, free from affliction." The seventh.
8.
The Discourse on the Good Person
38. "A good person, monks, being born in a family, exists for the benefit, welfare, and happiness of many people - he exists for the benefit, welfare, and happiness of mother and father; he exists for the benefit, welfare, and happiness of children and wife; he exists for the benefit, welfare, and happiness of slaves, workmen and servants; he exists for the benefit, welfare, and happiness of friends and colleagues; he exists for the benefit, welfare, and happiness of deceased spirits; he exists for the benefit, welfare, and happiness of the king; he exists for the benefit, welfare, and happiness of deities; he exists for the benefit, welfare, and happiness of ascetics and brahmins.
"Just as, monks, a great rain cloud, bringing forth all the crops, exists for the benefit, welfare, and happiness of many people; just so, monks, a good person, being born in a family, exists for the benefit, welfare, and happiness of many people - he exists for the benefit, welfare, and happiness of mother and father; he exists for the benefit, welfare, and happiness of children and wife; he exists for the benefit, welfare, and happiness of slaves, workmen and servants; he exists for the benefit, welfare, and happiness of friends and colleagues; he exists for the benefit, welfare, and happiness of deceased spirits; he exists for the benefit, welfare, and happiness of the king; he exists for the benefit, welfare, and happiness of deities; he exists for the benefit, welfare, and happiness of ascetics and brahmins."
Mother and father first, unwearied day and night.
The homeless ones gone forth, he honours the practitioners of the holy life.
Beneficial to the king, beneficial to the gods, beneficial to relatives and friends.
Having removed the stain of stinginess, he attains a safe world." The eighth.
9.
The Discourse on Streams
39. "Monks, there are these eight streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. What are the eight? Here, monks, a noble disciple has gone for refuge to the Buddha. This, monks, is the first stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.
"Furthermore, monks, a noble disciple has gone for refuge to the Teaching. This, monks, is the second stream of merit, etc. leads to.
"Furthermore, monks, a noble disciple has gone for refuge to the Community. This, monks, is the third stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.
"There are, monks, these five gifts, great gifts, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. Which five? Here, monks, a noble disciple, having abandoned the killing of living beings, abstains from killing living beings. A noble disciple who abstains from killing living beings, monks, gives safety to immeasurable beings, gives freedom from enmity, gives freedom from affliction. Having given safety to immeasurable beings, having given freedom from enmity, having given freedom from affliction, he becomes a partaker of immeasurable safety, freedom from enmity, freedom from affliction. This, monks, is the first gift, great gift, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. This, monks, is the fourth stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.
"Furthermore, monks, a noble disciple, having abandoned taking what is not given, abstains from taking what is not given, etc. having abandoned sexual misconduct, abstains from sexual misconduct, etc. having abandoned lying, abstains from lying, etc. having abandoned spirits, liquor and intoxicants that cause negligence, abstains from spirits, liquor and intoxicants that cause negligence. A noble disciple who abstains from spirits, liquor and intoxicants that cause negligence, monks, gives safety to immeasurable beings, gives freedom from enmity, gives freedom from affliction. Having given safety to immeasurable beings, having given freedom from enmity, having given freedom from affliction, he becomes a partaker of immeasurable safety, freedom from enmity, freedom from affliction. This, monks, is the fifth gift, great gift, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. This, monks, is the eighth stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. These, monks, are the eight streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness." The ninth.
10.
The Discourse on the Result of Misconduct
40. "Killing living beings, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of killing living beings, for one who has become a human being, it is conducive to a short life span.
"Taking what is not given, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of taking what is not given, for one who has become a human being, it is conducive to disaster of wealth.
"Sexual misconduct, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of sexual misconduct, for one who has become a human being, it is conducive to enmity with rivals.
"Lying, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of lying, for one who has become a human being, it is conducive to false accusation.
"Divisive speech, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of divisive speech, for one who has become a human being, it is conducive to breaking with friends.
"Harsh speech, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of harsh speech, for one who has become a human being, it is conducive to disagreeable sounds.
"Idle chatter, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of idle chatter, for one who has become a human being, it is conducive to speech not to be heeded.
"Drinking spirits and liquor, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of drinking spirits and liquor, for one who has become a human being, it is conducive to madness." The tenth.
The Chapter on Giving is the fourth.
Its summary:
Function, two on good persons, outflow and result.