Donation

Donation

Compiled by Mya Toe (a) Cheng Tien Pao

Three characters of donor

Having cheerful and happy mind before donation.

Having clear and clean mind during donation.

Being happy, glad, satisfaction after donation.


Three characters of donated person

Being free from passion, lust or practicing to be free from passion, lust.

Being free from anger, hatred or practicing to be free from anger, hatred.

Being free from ignorance or practicing to be free from ignorance.



Three attitudes of mind during donation, charity

Not to have the mind that thinks one's wealth will be used up during the preparation of the donation, to be pleased, delighted.

Not to have the mind that thinks one's wealth is being used up during the donation.

Not to think that one's wealth has used up after the donation.



1. The donation, offering that does not make killing of animals, does not need trees to be cut, slaves, employees are not threatened, do not participate while crying. In fact, those who want to donate have to make the offering. This offering is finished with butter, oil, milk and honey (i.e. without meat, fish).



2.There is the donation, offering that has fewer things to do, fewer effort to make, more effect, more benefit, result than above donation. It is the one which is always offered by referring to monks with moral precepts.

Because in previous donation, all kinds of people come and there may be fighting among drunkards. So arahats and those who are trying to become arahats will not come to such donation.



3. There is the donation, offering that has fewer things to do, fewer effort to make, more effect, more benefit, result than above donation(2). It is the donation that one builds a monastery by referring to the monks anywhere.



4. There is the donation, offering that has fewer things to do, fewer effort to make, more effect, more benefit, result than above donation(3). It is when one takes refuge in Buddha, Dhamma, Sangha to rely on with a mind of belief.



5. There is the donation, offering that has fewer things to do, fewer effort to make, more effect, more benefit, result than above donation(4). It is when one observe the precepts that refrains from killing, taking what is not given, sexual misconduct, telling lies, taking alcohol, intoxicants.



But better yet would be taking refuge in the Buddha, the Dhamma and the Sangha. And this deed would be perfected if one observed the five precepts.

It would be still better if one could imbibe a slight fragrance, if only for a moment, of an all-encompassing radiation of love.

The best of all, however, the ultimate, would be to cultivate, even for the time of a finger-snap, the thought of impermanence. (AN 9.20)



Even if a person throws the rinsing of a bowl or a cup into a village pool or pond, thinking, 'May whatever animals live here feed on this,' that would be a source of merit, to say nothing of what is given to human beings. But I do say that what is given to a virtuous person is of great fruit, and not so much what is given to an unvirtuous person.



Like the cool water at barren place will be dry without drinking, the wicked, stupid one, however he has many things, doesn't use himself and give to other people.

The clever, wise one will use the wealth himself and help his relatives by giving them. By doing so, he will not be dispraised and will have the pleasant future.



Once, the Buddha was asked, "Buddha, I heard that you said, 'people should give donation to me and my followers. Only that offering made to my followers and me has great effect, benefit, and consequence. Offering to others has no such benefit.' Is it right?"

"That saying is not true, that accusation is wrong. The one who forbids the others' offering, donation makes danger to donor's meritorious deed, harms donor's luck. That man destroys himself in first place. That man harms all three people (himself, donor and donated one). I, Buddha, say that if one throws the washing water into drain with the mind of well being for the living things in drain, he will get meritious deed. Nothing has to be said about one giving donation to human beings. But I say that it has greater consequence, benefit if he gives donation to one with moral precepts. I don't say it has greater consequence, benefit if he gives donation to one without moral precepts.

The one with moral precepts has removed five things and filled with five things.

Five things already removed are sensual desire, ill will towards others, drowsiness (confusion), restlessness of mind (regret), doubt (indecisiveness of mind).

Five things already fulfilled are moral precepts, concentration of mind, knowledge (wisdom), liberation from desire, knowledge about liberation from desire.



Once, Buddha was asked by Malika queen, "Buddha, in this world, some women are not pretty, poor, have little power, influence. Some women are not pretty but rich and have power, influence. Some women are pretty but are poor and have little power, influence. Some women are rich, pretty and have power, influence. Why is it like this?"

"Malika, in this world, some women are angry, do not give donation (do not give alms to Brahmin, monk), are jealous of other people's wealth. These women will be not pretty, poor and have little power, influence in next life.

Some women are easily angry but give donation, do not envy at other people's wealth. These women will not be pretty but rich and have power, influence in later life.

Some women are not easily angry but do not give donation, charity, are jealous of other people's wealth. These women will be pretty but poor have little power, influence in later life.

Some women are not easily angry, give donation, charity, are not jealous of other people's wealth. These women will be pretty, rich and have power, influence in later life."



O monks, it is the lowest living which one holding a cup asks for food from other people. That, we the monks ask for alm by holding a cup, is not due to dangers of king, not because of destruction by thief, robbers, not because we cannot repay others' debt, not because we get communicable disease, not because it is hard to make a living. In fact, we enter the Sangha world with the hope of release from dangers such as reincarnation, aging, death, grieve, misery, etc. If someone who becomes a monk but he has the mind like ordinary people i.e. full of anger, greed, doubt, restlessness of mind, sensual desire, that man not only loses the worldly possession but also that of being a monk.



Whether one gives coarse or choice alms, if one gives it without respect and politeness, not with one's own hand, gives only left-overs, and without belief in result of actions, then wherever he is reborn as a result of his giving of alms, his heart will have no inclination for fine food and clothing, fine vehicles, for the finer five sense-objects. His children, wife, servants and laborers will not obey him, not listen to him, and not pay him attention. And why is that so? Because this is the result of actions done without respect."



At Savatthi. 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. 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."



"Bhikkhus, if beings knew, as I know, the result of giving and sharing, they would not eat without having given, nor would they allow the stain of meanness to obsess them and take root in their minds. Even if it were their last morsel, their last mouthful, they would not eat without having shared it, if there were someone to share it with. But, bhikkhus, as beings do not know, as I know, the result of giving and sharing, they eat without having given, and the stain of meanness obsesses them and takes root in their minds."



"Might there be the case where a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit?"

"Yes, Sariputta, there would be the case where a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit."

"Lord, what is the cause, what is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit?"

"Sariputta, there is the case where a person gives a gift seeking his own profit, with a mind attached [to the reward], seeking to store up for himself [with the thought], 'I'll enjoy this after death.' He gives his gift food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp to a priest or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?"

"Yes, lord."

"Having given this gift seeking his own profit with a mind attached [to the reward], seeking to store up for himself, [with the thought], 'I'll enjoy this after death' on the break-up of the body, after death, he reappears in the company of the Four Great Kings. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

'When this gift of mine is given, it makes the mind serene. Gratification & joy arise,' he gives a gift with the thought, 'This is an ornament for the mind, a support for the mind.' He gives his gift food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp to a priest or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?"

"Yes, lord."

"Having given this, not seeking his own profit, not with a mind attached [to the reward], not seeking to store up for himself, nor [with the thought], 'I'll enjoy this after death,' nor with the thought, 'Giving is good,' nor with the thought, 'This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued,' nor with the thought, 'I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off,' nor with the thought, 'Just as there were the great sacrifices of the sages of the past; Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu in the same way this will be my distribution of gifts,' nor with the thought, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise,' but with the thought, 'This is an ornament for the mind, a support for the mind' on the break-up of the body, after death, he reappears in the company of Brahma's Retinue. Then, having exhausted that action, that power, that status, that sovereignty, he is a nonreturner. He does not come back to this world.

"This, Sariputta, is the cause, this is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit." AN VII.49



"Is it possible, lord, to point out a fruit of generosity visible in the here & now?"

"It is possible, Siha. One who gives, who is a master of giving, is dear & charming to people at large. And the fact that who is generous, a master of giving, is dear & charming to people at large: this is a fruit of generosity visible in the here & now.

"Furthermore, good people, people of integrity, admire one who gives, who is a master of giving. And the fact that good people, people of integrity, admire one who gives, who is a master of giving: this, too, is a fruit of generosity visible in the here & now.

"Furthermore, the fine reputation of one who gives, who is a master of giving, is spread far & wide. And the fact that the fine reputation of one who gives, who is a master of giving, is spread far & wide: this, too, is a fruit of generosity visible in the here & now.

"Furthermore, when one who gives, who is a master of giving, approaches any assembly of people; noble warriors, brahmans, householders, or contemplatives; he/she does so confidently & without embarrassment. And the fact that when one who gives, who is a master of giving, approaches any assembly of people; noble warriors, brahmans, householders, or contemplatives; he/she does so confidently & without embarrassment: this, too, is a fruit of generosity visible in the here & now.

"Furthermore, at the break-up of the body, after death, one who gives, who is a master of giving, reappears in a good destination, the heavenly world. And the fact that at the break-up of the body, after death, one who gives, who is a master of giving, reappears in a good destination, the heavenly world: this is a fruit of generosity in the next life."



"There are these two kinds of gifts: a gift of material things & a gift of the Dharma. Of the two, this is supreme: a gift of the Dharma.

"There are these two kinds of sharing: sharing of material things & sharing of the Dharma. Of the two, this is supreme: sharing of the Dharma.

"There are these two kinds of assistance: assistance with material things & assistance with the Dharma. Of the two, this is supreme: help with the Dharma.

"There are these two kinds of mass-donations: a mass-donation of material things & a mass-donation of the Dharma. Of the two, this is supreme: a mass-donation of the Dharma."



"In giving a meal, the donor gives five things to the recipient. Which five?

He/she gives life, beauty, happiness, strength, and quick-wittedness.

Having given life, he/she has a share in long life, either human or divine.

Having given beauty, he/she has a share in beauty, either human or divine.

Having given happiness, he/she has a share in happiness, either human or divine.

Having given strength, he/she has a share in strength, either human or divine.

Having given quick-wittedness, he/she has a share in quick-wittedness, either human or divine.

In giving a meal, the donor gives these five things to the recipient."



Five seasonable gifts

One gives to a newcomer.

One gives to one going away.

One gives to one who is ill.

One gives in time of famine.

One sets the first fruits of field & orchard in front of those who are virtuous.