Giving

Giving

Giving. Translated by John D. Ireland “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.” If beings only knew— So said the Great Sage— How the result of sharing Is of such great fruit, With a gladdened mind, Rid of the stain of meanness, They would duly give to noble ones Who make what is given fruitful. Having given much food as offerings To those most worthy of offerings, The donors go to heaven On departing the human state. Having gone to heaven they rejoice, And enjoying pleasures there, The unselfish experience the result Of generously sharing with others.

The Layperson’S Proper Practice

The Layperson’S Proper Practice Then the householder Anāthapiṇḍika approached the Blessed One…. The Blessed One said to him: “Householder, a noble disciple who possesses four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven. What four? “Here, householder, a noble disciple serves the Saṅgha of bhikkhus with robes; he serves the Saṅgha of bhikkhus with almsfood; he serves the Saṅgha of bhikkhus with lodgings; he serves the Saṅgha of bhikkhus with medicines and provisions for the sick. “Householder, a noble disciple who possesses these four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven.” When the wise practice the way proper for the layperson, they serve the virtuous monks of upright conduct with robes, almsfood, lodgings, and medicines: for them both by day and night merit always increases; having done excellent deeds, they pass on to a heavenly state. The Buddha's words, Gihisāmīcisutta AN 4.60

Impossible

Impossible. Translated by Bhikkhu Bodhi “Bhikkhus, if anyone should speak thus: ‘Without having made the breakthrough to the noble truth of suffering as it really is, without having made the breakthrough to the noble truth of the origin of suffering as it really is, without having made the breakthrough to the noble truth of the cessation of suffering as it really is, without having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is impossible. “Just as, bhikkhus, if someone should speak thus: ‘Having made a basket of acacia leaves or of pine needles or of myrobalan leaves, I will bring water or a palm fruit,’ this would be impossible; so too, if anyone should speak thus: ‘Without having made the breakthrough to the noble truth of suffering as it really is, without having made the breakthrough to the noble truth of the origin of suffering as it really is, without having made the breakthrough to the noble truth of the cessation of suffering as it really is, without having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is impossible. “But, bhikkhus, if anyone should speak thus: ‘Having made the breakthrough to the noble truth of suffering as it really is, having made the breakthrough to the noble truth of the origin of suffering as it really is, having made the breakthrough to the noble truth of the cessation of suffering as it really is, having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is possible. “Just as, bhikkhus, if someone should speak thus: ‘Having made a basket of lotus leaves or of kino leaves or of maluva leaves, I will bring water or a palm fruit,’ this would be possible; so too, if anyone should speak thus: ‘Having made the breakthrough to the noble truth of suffering as it really is, having made the breakthrough to the noble truth of the origin of suffering as it really is, having made the breakthrough to the noble truth of the cessation of suffering as it really is, having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is possible. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” The Buddha's words/Khadirapattasutta SN 56.32

The Siṁsapa Grove

The Siṁsapa Grove. Translated by Bhikkhu Bodhi On one occasion the Blessed One was dwelling at Kosambi in a siṁsapa grove. Then the Blessed One took up a few siṁsapa leaves in his hand and addressed the bhikkhus thus: “What do you think, bhikkhus, which is more numerous: these few siṁsapa leaves that I have taken up in my hand or those in the siṁsapa grove overhead?” “Venerable sir, the siṁsapa leaves that the Blessed One has taken up in his hand are few, but those in the siṁsapa grove overhead are numerous.” “So too, bhikkhus, the things I have directly known but have not taught you are numerous, while the things I have taught you are few. And why, bhikkhus, have I not taught those many things? Because they are unbeneficial, irrelevant to the fundamentals of the holy life, and do not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore I have not taught them. “And what, bhikkhus, have I taught? I have taught: ‘This is suffering’; I have taught: ‘This is the origin of suffering’; I have taught: ‘This is the cessation of suffering’; I have taught: ‘This is the way leading to the cessation of suffering.’ And why, bhikkhus, have I taught this? Because this is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore I have taught this. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” The Buddha's words/Sīsapāvanasutta Saṁyutta Nikāya 56.31

The Discourse on Teaching

The Discourse on Teaching This was said by the Blessed One, said by the Arahant, so I heard: ‘‘Bhikkhus, there are two discourses on Dhamma given by the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, in due course. Which two? ‘See evil as evil’—this is the first discourse on Dhamma; ‘Having seen evil as evil, become disgusted with it, dispassionate towards it, and liberated from it’—this is the second discourse on Dhamma. Bhikkhus, these two discourses on Dhamma are given by the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, in due course.’’ The Blessed One spoke this meaning. Therein it is said: ‘‘Behold the sequential teaching of the Buddha, the Tathāgata, who has compassion for all beings; And the two Dhammas declared by him. And see this evil as evil, and become dispassionate towards it; Then, with minds dispassionate, you will make an end of suffering.’’ This meaning was also spoken by the Blessed One, so I heard. The Buddha's words/desanāsutta