Soh Wei Yu shared a link.
Admin
Giving
Someone asked me about generosity recently. I told him I frequently make offerings to sanghas and charities but I do not advertise about it. I find this to be a natural expression from anatta that you naturally will leap out of your circle of self-concerns into a more compassionate mode of caring about the welfare of other beings, it is not an intentional "I want to cultivate merits" (although there is no doubt this is a very meritorious practice). Most importantly, your heart must be open. Free from stinginess, compassionate, with loving kindness and always have the welfare of others in mind.
Also, if you have realisations, you should share them with others and encourage others to reach what you realised. Don't be stingy with your dharma. As the Buddha said, ‘The gift of Dhamma excels all other gifts – sabba danam dhamma danam jinati’. It doesn't cost a single cent to share it Even if you do not have realisations, you can still refer others to the right reliable books/teachers/sources.
p.s. I am not asking for personal offerings here, I have a full time job. I would always recommend practicing generosity. You can do that with a sangha or community near you or online, particularly monks/nuns and teachers that rely on such financial/food/lodging/etc support, or for other causes.
Although AtR emphasizes cultivation of wisdom, do not neglect merits. http://www.awakeningtoreality.com/.../on-importance-of...
It is important both for your own cultivation and path to liberation and buddhahood, and it even helps in worldly success and become more free from obstacles (this I learnt from John Tan and personal experience).
....
https://www.accesstoinsight.org/ptf/dhamma/dana/index.html
Generosity
Someone asked me about generosity recently. I told him I frequently make offerings to sanghas and charities but I do not advertise about it. I find this to be a natural expression from anatta that you naturally will leap out of your circle of self-concerns into a more compassionate mode of caring about the welfare of other beings, it is not an intentional "I want to cultivate merits" (although there is no doubt this is a very meritorious practice). Most importantly, your heart must be open. Free from stinginess, compassionate, with loving kindness and always have the welfare of others in mind.
Also, if you have realisations, you should share them with others and encourage others to reach what you realised. Don't be stingy with your dharma. As the Buddha said, ‘The gift of Dhamma excels all other gifts – sabba danam dhamma danam jinati’. It doesn't cost a single cent to share it Even if you do not have realisations, you can still refer others to the right reliable books/teachers/sources.
p.s. I am not asking for personal offerings here, I have a full time job. I would always recommend practicing generosity. You can do that with a sangha or community near you or online, particularly monks/nuns and teachers that rely on such financial/food/lodging/etc support, or for other causes.
Although AtR emphasizes cultivation of wisdom, do not neglect merits. http://www.awakeningtoreality.com/.../on-importance-of...
It is important both for your own cultivation and path to liberation and buddhahood, and it even helps in worldly success and become more free from obstacles (this I learnt from John Tan and personal experience).
....
https://www.accesstoinsight.org/ptf/dhamma/dana/index.html
Generosity
dana, caga
© 2005
A treasure
"And
what is the treasure of generosity? There is the case of a disciple of
the noble ones, his awareness cleansed of the stain of stinginess,
living at home, freely generous, openhanded, delighting in being
magnanimous, responsive to requests, delighting in the distribution of
alms. This is called the treasure of generosity."
— AN 7.6
A requisite for spiritual progress
"Without
abandoning these five qualities, one is incapable of entering &
remaining in the first jhana... the second jhana... the third jhana...
the fourth jhana; incapable of realizing the fruit of stream-entry...
the fruit of once-returning... the fruit of non-returning...
arahantship. Which five? Stinginess as to one's monastery [lodgings],
stinginess as to one's family [of supporters], stinginess as to one's
gains, stinginess as to one's status, and ingratitude. Without
abandoning these five qualities, one is incapable of entering &
remaining in the first jhana... the second jhana... the third jhana...
the fourth jhana; one is incapable realizing the fruit of
stream-entry... the fruit of once-returning... the fruit of
non-returning... arahantship.
"With
the abandoning of these five qualities, one is capable of entering
& remaining in the first jhana... the second jhana... the third
jhana... the fourth jhana; capable of realizing the fruit of
stream-entry... the fruit of once-returning... the fruit of
non-returning... arahantship..."
— AN 5.256-263
The rewards of giving
"These
are the five rewards of generosity: One is dear and appealing to people
at large, one is admired by good people, one's good name is spread
about, one does not stray from the rightful duties of the householder,
and with the break-up of the body at death, one reappears in a good
destination, in the heavenly worlds."
— AN 5.35
[The
Buddha:] "Then there is the case where a certain person refrains from
taking life, refrains from taking what is not given, refrains from
sensual misconduct, refrains from false speech, refrains from divisive
speech, refrains from abusive speech, refrains from idle chatter, is not
covetous, bears no ill will, and has right views. And he gives food,
drink, cloth, vehicles, garlands, scents, creams, bed, lodging, &
lamps to brahmans & contemplatives. With the break-up of the body,
after death, he reappears in the company of human beings. There he
experiences the five strings of human sensuality [delightful sights,
sounds, smells, tastes, tactile sensations]. It's because he refrained
from taking what is not given, refrained from sensual misconduct,
refrained from false speech, refrained from divisive speech, refrained
from abusive speech, refrained from idle chatter, was not covetous, bore
no ill will, and had right views that he reappears in the company of
human beings. And it's because he gave food, drink, cloth, vehicles,
garlands, scents, creams, bed, lodging, & lamps to brahmans &
contemplatives that he experiences the five strings of human sensuality.
[Similarly
for the case of rebirth in the company of devas] "...It's because he
refrained from taking what is not given... and had right views that he
reappears in the company of devas. And it's because he gave food, drink,
cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to
brahmans & contemplatives that he experiences the five strings of
divine sensuality. But at any rate, brahman, the donor does not go
without reward."
[The
brahman Janussonin:] "It's amazing, Master Gotama, it's astounding, how
it's enough to make one want to give a gift, enough to make one want to
make an offering, where the donor does not go without reward."
"That's the way it is, brahman. That's the way it is. The donor does not go without reward."
— AN 10.177
Never underestimate the power of small gifts
"Even
if a person throws the rinsings 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."
— AN 3.57
What isn't given is lost
So when the world is on fire
with aging and death,
one should salvage [one's wealth] by giving:
what's given is well salvaged.
What's given bears fruit as pleasure.
What isn't given does not:
thieves take it away, or kings;
it gets burnt by fire or lost.
— SN 1.41
Overcoming miserliness
Conquer anger
with lack of anger;
bad, with good;
stinginess, with a gift;
a liar, with truth.
— Dhp 223
What the miser fears,
that keeps him from giving,
is the very danger that comes
when he doesn't give.
— SN 1.32
No misers go
to the world of the devas.
Those who don't praise giving
are fools.
The enlightened
express their approval for giving
and so find ease
in the world beyond.
— Dhp 177
Giving even one's last meal
"If
beings knew, as I know, the results of giving & sharing, they would
not eat without having given, nor would the stain of miserliness
overcome their minds. Even if it were their last bite, their last
mouthful, they would not eat without having shared, if there were
someone to receive their gift. But because beings do not know, as I
know, the results of giving & sharing, they eat without having
given. The stain of miserliness overcomes their minds."
— Iti 26
Giving at the proper time
In the proper season they give —
those with discernment,
responsive, free from stinginess.
Having been given in proper season,
with hearts inspired by the Noble Ones
— straightened, Such —
their offering bears an abundance.
Those who rejoice in that gift
or give assistance,
they, too, have a share of the merit,
and the offering isn't depleted by that.
So, with an unhesitant mind,
one should give where the gift bears great fruit.
Merit is what establishes
living beings in the next life.
— AN 5.36
To reap the highest rewards, to whom should we give?
"Even
if a person throws the rinsings 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. And the
virtuous person has abandoned five factors and is endowed with five.
"Which
five 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 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.
"I tell you: What is given to one who has abandoned these five factors and is endowed with these five, bears great fruit."
— AN 3.57
There
are these eight individuals who are worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of reverential salutation, the
unsurpassed field of merit for the world. Which eight?
The
one who has entered the stream, the one who has entered upon the course
for the realization of the fruit of stream-entry, the once-returner,
the one who has entered upon the course for the realization of the fruit
of once-returning, the non-returner, the one who has entered upon the
course for the realization of the fruit of non-returning, the arahant,
the one who has entered upon the course for arahantship
These
are the eight individuals who are worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of reverential salutation, the
unsurpassed field of merit for the world.
— AN 8.59
How a person of integrity gives a gift
"These
five are a person of integrity's gifts. Which five? A person of
integrity gives a gift with a sense of conviction. A person of integrity
gives a gift attentively. A person of integrity gives a gift in season.
A person of integrity gives a gift with an empathetic heart. A person
of integrity gives a gift without adversely affecting himself or others.
— AN 5.148
Many fruits
[General Siha:] "Is it possible, lord, to point out a fruit of generosity visible in the here & now?"
[The
Buddha:] "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
gives, who is 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."
When
this was said, General Siha said to the Blessed One: "As for the four
fruits of generosity visible in the here & now that have been
pointed out by the Blessed One, it's not the case that I go by
conviction in the Blessed One with regard to them. I know them, too. I
am one who gives, a master of giving, dear & charming to people at
large. I am one who gives, a master of giving; good people, people of
integrity, admire me. I am one who gives, a master of giving, and my
fine reputation is spread far & wide: 'Siha is generous, a doer, a
supporter of the Sangha.' I am one who gives, a master of giving, and
when I approach any assembly of people — noble warriors, brahmans,
householders, or contemplatives — I do so confidently & without
embarrassment.
"But
when the Blessed One says to me, '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,' that I do not know. That is where I go
by conviction in the Blessed One."
"So
it is, Siha. So it is. 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."
— AN 5.34
Many motives, many fruits
"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 brahman 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,
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.
"Then
there is the case of a person who gives a gift 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.'
Instead, he gives a gift with the thought, 'Giving is good.' He gives
his gift — food, drink, clothing, a vehicle; a garland, perfume, &
ointment; bedding, shelter, & a lamp — to a brahman or a
contemplative. What do you think, Sariputta? Might a person give such a
gift as this?"
"Yes, lord."
"Having
given this gift with the thought, 'Giving is good,' on the break-up of
the body, after death, reappears in the company of the Devas of the
Thirty-three. Then, having exhausted that action, that power, that
status, that sovereignty, he is a returner, coming back to this world.
"Or,
instead of thinking, 'Giving is good,' he gives a gift 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'... on the break-up of the body, after death, he
reappears in the company of the Devas of the Hours. Then, having
exhausted that action, that power, that status, that sovereignty, he is a
returner, coming back to this world.
"Or,
instead... he gives a gift 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'... on the break-up of the body,
after death, he reappears in the company of the Contented Devas. Then,
having exhausted that action, that power, that status, that sovereignty,
he is a returner, coming back to this world.
"Or,
instead... he gives a gift 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 will this be my distribution of gifts'... on the
break-up of the body, after death, he reappears in the company of the
devas who delight in creation. Then, having exhausted that action, that
power, that status, that sovereignty, he is a returner, coming back to
this world.
"Or,
instead... he gives a gift with the thought, 'When this gift of mine is
given, it makes the mind serene. Gratification & joy arise'... on
the break-up of the body, after death, he reappears in the company of
the devas who have power over the creations of others. Then, having
exhausted that action, that power, that status, that sovereignty, he is a
returner, coming back to this world.
"Or,
instead of thinking, '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 brahman 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 non-returner. 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 7.49
The greatest gift
A gift of Dhamma conquers all gifts
— Dhp 354
See also:
- Craving (tanha)
- "The Economy of Gifts," by Thanissaro Bhikkhu
- "Dana" in the General Index
- Reply
- 3h
Yin LingAdminGreat sharing Soh, thanks.Generosity and compassion have been something on my mind recently.IMO I think it’s a really smart practice to undercut the self by directing the energy outwards.In my experience, focusing on others (animate or inanimate) while I’m out, generating compassion for things around me when I’m out and about or even when I’m meditating at home, thinking about what I can give to others, just drastically cut down the sense of self and “equalise” the energy inside and outside as we do still contract abit post anatta due to the worldly demands.In short, with compassion and generosity the energy opens up more and more. It reduces the remaining visceral sense of self bit by bit.I think it’s a powerful practice. Looking forward to hear from others