No.213 - The sense of charity

The Sense 0f Charity, Dispensing Charity & The Advantages 0f Charity

The Sense 0f Charity

Charity means donation or giving away one’s own properties to others. There are three kinds of charity: giving material offerings(Amisa dana),giving sanctuary and protection to animals from being killed(Abhaya dana)and giving doctrinal lectures(Dhamma dana).In dispensing the charity, volition(cetana)and the belief in karma and its results(saddha)play important roles. In growing paddy, the good rains in the beginning, in the middle and in the later part of the rainy season can produce a good yield of rice. So also in performing the charity, the accomplishment of three steps of volition can produce great benefits to the donors. These three steps of volition are:---

(1) Volition that arises before giving (Pubba cetana);

(2) Volition that arises while giving (Munca cetana); and

(3) Volition that arises after giving (Apara cetana).

It is very important to make the three-fold volition keen and pure, whenever we perform any act of charity.

Dispensing Charity

Every pious Buddhist more or less carries out the meritorious deeds of dispensing charity, observing morality and practicing meditation. Out of these three, the Buddhists usually perform the charitable deeds daily. At every house of Buddhists, they offer food, water and flowers dedicated to the Triple Gems every morning. Moreover, with generous mindedness, they offer alms-food to the Samghas who go round from house to house for collecting alms-food, in procession or individually. In some towns, there are many hundreds of the members of Samghas going in procession for alms-food. The Buddhists heartily believe that the daily act of offering alms-food to the Samgha is the main cause for the perpetuation of the Buddha’s Teaching. According to their wealth, they occasionally make other donations such as inviting the monks to their home and offering food, donating the material requisites to the Samghas, etc.The charity is the first item of ten meritorious deeds.

The Advantages 0f Charity

Charity is praised by the Buddha in many ways. It is: ---

(1) The stairway to celestial realms;

(2) The packet of provisions for the long journey of rebirths;

(3) The direct way to a good destination;

(4) The support to attain Nibbana;

(5) The condition for becoming a ruler;

(6) Capable of producing luxuries and wealth;

(7) Capable of enjoying happiness;

(8) Capable of self-protection;

(9) Capable of civilizing the uncivilized;

(10) Capable of bringing success in everything; and

(11) The noblest auspiciousness.

No,212 - Greatly Beneficial Charity and Less Beneficial Charity.

Greatly Beneficial Charity and Less Beneficial Charity

While the Buddha was dwelling at the Jetavana monastery in Savatthi, the female lay devotee, Nandamata, who lived in Velukantati City was offering alms-food to the Samgha headed by the two chief disciples of the Buddha. On seeing this greatly beneficial offering with His divine eye, the Buddha delivered the discourse on charity which can bring great benefits.

A greatly beneficial charity is accompanied with six factors, three factors pertaining to the donor and three factors pertaining to the donee.

The three factors pertaining to the donor are:

(1) The donor is delighted before giving to charity;

(2) His consciousness and volition are keen and clear while he is giving to charity;

(3) He is delighted after giving to charity.

The three factors pertaining to the donee are:

(4) The donee is free from attachment (raga) or he is striving to be free from it;

(5) The donee is free from hatred (dosa) or he is striving to be free from it;

(6) The donee is free from bewilderment (moha) or he is striving to be free from it.

The Buddha proclaimed that the charity which is endowed with the above six factors can bear infinite benefits. If one of the factors is missing, the charity will bear less benefit, and consequently it is called less beneficial charity.

Moreover, the charity which is endowed with the following four factors can bring great benefits “immediately”. So it is also called greatly beneficial charity. The four factors are:

(1) The things to be offered are procured or earned by righteous means;

(2) The conviction and volitions of the donor are keen and clear before, during, and after the offering.

(3) The donee must be an arahant or anagami.

(4) The donee must have just arisen from dwelling in his attainment of absorption in cessation (Nirodhasamapatti).

The charity endowed with these four factors is called greatly beneficial charity because it produces its great benefits in this very life. If one of the four factors is missing, it is not possible to bear benefits “immediately”, and the charity is denoted as the less beneficial charity.

Moreover, the offering endowed with the following five kinds of factors is called greatly beneficial charity. They are:

(1) The donor must be endowed with morality and good conduct;

(2) The donee also must be endowed with morality and good conduct;

(3) The objects of offering must be things acquired by honest means;

(4) The conviction and volitions of the donor are keen and clear before, during and after the offering;

(5) The donor must be one who is endowed with firm belief in Kamma and its results.

No.211 - The story which shows benefits of Saranagamana (2)

The Story Which Shows Benefits of "Saranagamana" (2)

The Story of Saranagamana Thera

In the time of Amonadhassi Buddha ,there lived a man who looked after his blind arents in the town of Candavati.He comten-plated that all beings were being burned by the three fires of lust,anger and delusion and that a man who wished to perform meritorious deeds, should be able to liberate himself form these fires. As he had to look after his blind parents,he could not become a monk. So, he undertook three refuges from Revered Nisabha who was the chief disciple of Anomadassi Buddha. He maintained the three refuges till the end of his life-span which lasted for 100 thousand years at that time.

He was then reborn in the Tavatimsa celestial abode.He was born as the King of devas for 80 times as the universal monarch for 75 times, as ordinary human-king and ordinary deva-king for innumerable times.He was never reborn in the four lower abodes. In every existence he was honored wherever he went;he had great intellingence and great retinue:he enjoyed great wealth: he possessed fair complexion and good appearance: he was loved by others: he had steady and good friends: his reputation spread in all directions. Finally, he was reborn as a rich-mas’s son in Savatthi. At the age of seven, he was playing with his companions when they happened to be in a monastery and met an arahat . That arahat admonished them kindly and let them undertake the three refuges. As soon as the rich man’s son heard the word “Tisarana” , he recalled the saranagamana which he had maintained in the time of Anomadassi Buddha. At that moment, he attained arahatship.

No.210 - The story which shows the benefits of Saranagamana.

The Story Which Shows Benefits of Saranagamana (The Story of a Wood-cutter and His Son)

The Story of a Wood-cutter and His Son

It was the time under the reign of King Bimbisarain Rajagaha. At that time there lived two boys, who were friends. One of them was the son of a holder of the right view while the other was the son of a holder of the wrong view.

They used to play a game of balls. The first boy always won the game, and the latter learnt that the former recited “Namobuddhassa” (I pay homage to the Buddha) whenever he threw the ball . So the second boy also recited “Namobuddhassa” most of the time.

One day, the second boy accompanied his father who went into the wood to cut some firewood. On their return home in the evening, they stopped near a cemetery to have their meal.They also took off the yoke from the two oxen to enable them to graze nearby. But the two oxen went away without being noticed. As soon as they knew that the two oxen were missing, the wood-cutter went to look for them. Leaving his son with the cart of fire-wood. The father entered the town, looking for his two oxen.

When he returned with the two oxen, it was too late for the city-gate was already closed. Therefore,the young boy had to spend the night alone under the cart. That night two ogres came by the cart as they looked for food. Of the two ogres, one was a right viewer while the other was a wrong viewer. The wrong-viewed ogre wanted to eat the boy as soon as he saw the boy. The right-viewed orge stopped him, but the latter went ahead pulling the leg of the boy. The boy was awakened and he suddenly cried out “Namobuddhassa” as he was used to saying it very often. The ogres got frightend and stepped back. The right-viewed ogre said that as they had done something wrong to the boy, they must look after the boy to undo their actions. As he looked after the boy, his friend went to the palace of Bimbisara and brought some food with the royal bowl.The two ogres then fed the boy as if they were his parents. Then they left a written message on the royal bowl, and they went away at dawn. In the morning the king’s men noticed that the royal bowl was missing and they went around looking for it When they found it on the cart of the wood-cutter ,they brought the bowl together with the boy to the king. The king saw the message on the bowl and realized that a strange event had happened. When the boy’s parents arrived at the palace, the King took them to the Buddha. He presented the facts as he knew to the Buddha and asked the Exalted One what had happened. The Buddha told the King the whole story. The King realized that the boy’s mindfulness of the Buddha had saved the boy from being eaten by the ogres. The Buddha explained the benefits of mindfulness on the virtues of the Buddha, the Dhamma and the Samgha to them. At the end of the explanation the boy and his parents became Steamwinners.

No.209 - The difference in merits of the charities performed.

The Difference in Merits of the Charities Performed Inside and Outside the Buddha Sasana

With regard to my older post title-greatly beneficial charity and less beneficial charity, the offerings given inside and outside the Buddha Sasana should be considered “seriously”.

To be greatly beneficial charity, the role of donees plays an important role. We can get the donees who are endowed with morality and good conduct, who are striving to be free from raga, dosa and moha such as noble Samghas only inside the Buddha Sasana. In contrast, it is impossible or very hard to find even the one who is endowed with morality and good conduct outside the Buddha Sasana.

The best illustration, which describes the difference in benefits produced by charity inside and outside the Sasana, is provided by the two celestial beings, Ankura and Indaka.

The Story of the Two Celestial Beings, Ankura and Indaka

The Buddha went to Tavatimsa to preach Abhidhamma to devas and brahmas headed by Santusita deva, who used to be His mother. The deva Indaka arrived there and took his place on the right side of the Buddha. Then the deva Ankura arrived and sat on the left side of the Buddha. Whenever powerful devas and brahmas arrived there, the deva Ankura had to move back to make room for them. When the Buddha started delivering his discourse, Ankura had to sit at a place twelve leagues (twelve yojanas) away from the Buddha. (note: a yojana=about 13miles).

But the deva Indaka did not have to move; he remained at the place where he had initially set close to the Buddha. After delivering the discourse, the Buddha asked Ankura about this matter. Ankura recounted his own story, comparing the benefit of the charity performed inside the Sasana and the charity performed outside the Sasana.

At the time after the Sasana of Kassapa Buddha had disappeared, the future deva Ankura was the youngest son named Ankura among the eleven sons of King Mahasagara who ruled over the Kingdom of Uttaramadhurajika. When Ankura grew up, he earned his livelihood by trading. One day, the prince Ankura travelled across a desert with 500 carts loaded with commodities. They lost their way in the dessert, and encountered great trouble for they were short of food. At that time a certain deva who lived in a banyan-tree in the desert, appeared before him in person. This deva possessed the supernormal powers of creating whatever he wished and letting the created things flow out of his right first finger. He possessed this power, because he had pointed out to donees the place where alms were being given.

This devas who felt greatful to the prince Ankura for the latter had helped him in his previous life, created all the things which the prince wanted. The prince loaded five hundred carts with the things and treasures given by the deva, and returned to his native place.

Thenceforth, the prince performed for ten thousand years (note: the life-span of human-beings varies from time-to-time) a great act of charity by giving away foods and things to thousands of people. As a consequence of his charitable deed, on his death he was reborn in the celestial abode, Tavatamsa, as a deva named Ankura.

Although the prince Ankura had performed a great act of charity for a long time, he had the chance to donate only to people who were not endowed with good morality as it was the time outside the Sasana. It is like planting seeds in an infertile field; and therefore the yield of the crops is very poor. {See detailed facts about that in my older post title-charity is analogous to sowing seeds}.

As for deva Indaka, he had been a youth named Indaka at the time of Gotama Buddha. He offered only one spoonful of alms-food to the Venerable Anuruddha, who was an arahant. On his death, he was reborn in the celestial abode as deva Indaka. As the result of his meritorious action in the time when the Sasana was flourishing, he became a very powerful deva. The very noble donee in the person of Venerable Anuruddha, the arahant, resembles a very good fertile field. Planting a good seed of meritorious deed in this field produces wonderful results. The deva Indaka surpassed the deva Ankura. The former enjoyed a longer life, had more retinues, possessed better appearance, greater wealth and greater power, and enjoyed the pleasure of five senses better than the latter.

Thus the charity performed in the time when the Sasana is flourishing is the greatly beneficial charity. The charity performed outside the Sasana and the charity performed by non-Buddhists inside the Sasana belong to less beneficial charity.

Knowledge is power and may all members be able to gather greatly beneficial merits as much as possible by performing greatly beneficial charity in time while the Sasana is flourishing.

No.208 - Charity is analogous to sowing seeds

Charity is Analogous to Sowing Seeds

~Recipients are the fields,

~~Donors are the farmers,

~~~Offerings are the seeds sown,

~~~~Benefits in future are the fruits.

In the Peta Vatthu (Pali Text) it is said, "The receipient of the charity is like the land; the donor, the farmer; the offerings, the seeds sown. The benefits accrued later throughout samsara are the fruits that are borne from the plants". Let us elaborate:

(1) In agriculture, the type of soil whether good or bad, determines the yield. Similarly, the integrity and nobility of the receipient determine the nature of beneficial results.

(2) Just as the vitality of the seeds sown determines the growth and productivity of the plants, the purity of offerings, gifts, whether they are procured through right livelihood or not, and the quantity, determine the nature of beneficial results.

(3) Just as farmers will reap harvests in conformity with their skill in farming and efforts, so also donors will enjoy results depending on their level of intelligence, appreciative joy and their sincere effort in giving dana.

(4) Famers have to prepare to till and plough their fields properly, before sowing the seeds so as to ensure a good yield. Likewise donors must have pubba-cetana (pre-charity goodwill) before giving dana. Result will depend on the intensity of their pubba-cetana.

(5) Farmers need to weed and water their fields; only then the plants will flourish. In the same way, donors need to recall their charity and feel satisfaction for the meritorious deed. This apara-cetana (post-charity volition) of the donor determines the nature of beneficial results.

(6) In farmers, through folly, destroy their sprouts and seedlings they cannot enjoy the product of their labour. Similarly, if donors feel that they should not have done the alms-giving and regret for it afterwards, then they fail to enjoy good results due to their feeble apara-cetana.

(7) Even though the land and the seeds are all in good condition, the sowing should be done in the right season, the right time so as to get a healthy crop. In the same way, one should give alms to the needy, at suitable time and place. Such charity brings about the best results.

There are such valuable lessons and guidance regarding dana in the Petta Vatthu. Therefore, in giving charity, the correct choice of recipient, the appropriateness of the time and place are very important. The dana must be done with a blissful mind and cheerful volition. Moreover, one should not do dana with a view to getting worldly wealth because such a wish is associated with greed and craving. Your cetana (volition) should be as pure as possible!

The Recipient also Determines the Result___In the Petta Vatthu, it is mentioned that recipients of dana are like fields where the seeds are sown. Farmlands, in general, are of three grades: the very fertile, the mediocre and the poor. Likewise, recipients are also of different grades. Just as farms free of weeds and grass are highly productive, so also if recipients are void of greed, hatred and ignorance, the donors enjoy benefits all the more. Just as farms will yield a plentiful harvest when they are rich in manure and fertilizers, so also good results will accrue to donors when the recipients are persons of virtue and wisdom.

No.207 - Aims giving

The Benefits 0f Alms-giving & Charity

One who gives to charity will attain the following benefits:

1. He is admired and adored by many people.

2. Virtuous doneess will approach him for alms.

3. His good fame will spread far and wide.

4. He can join the gathering of any class of people without fear and hesitation.

5. He will be reborn in a celestial abode on his death.

Moreover, he will be the first to be honoured by noble sanghas. The sanghas will approach him first for collecting alms. So he will have the chance to be the first to offer alms-food first and the first to listen to the discourses.

Furthermore, the doner will enjoy special benefits such as longevity, good looks, great strength, great wisdom, fame and followers, happiness and free from sorrow, free from miseries and danger, free from diseases. He will be honoured by devas and men; he will have a chance to live happily together with his loved ones.

Charity softens the hearts of both the donor and the done. It can make uncultured persons cultured. It can settle all matters successfully. It can make others listen to one’s words. It can directly or indirectly bring about the worldly riches of a Universal Monarch, King of all human-beings (cakkavatti), King of gods (Sakka) or Brahma and the supra-mundane benefits of gaining Savakaparami-nana (Ariya lay-devotees of Buddha), Pacceka-bodhinana (Lesser-Buddha who knows Ariya Truths Himself but can’t preach others to know), or Samma-sambodhinana (Buddha). It can help in attaining Jhana, Magga, Phala, and realizing Nibbana.

The benefits mentioned above are just a few and general. The benefits of alms-giving are so numerous that they cannot be mentioned in detail. No one except the Buddha can understand all the benefits of giving to charity

No.206- Remose

Kukkucca (Remorse)

When a bad deed has been done, it is usually followed by kukkucca (remorse). Remorse occurs as a result of bad deeds. It is repentance over wrong things done and right things neglected. So there are two kinds of remorse.

Don’t Leave Room For Remorse

Regret over past wrong deeds will not expel your worries. Regret or remorse will not deliver you from painful consequences. Such repentance will only serve to develop kukkucca, another form of unwholesome mental state. The correct way to overcome remorse is to avoid doing evil deeds again, to make a firm resolution to refrain from akusala, evil action. If the evil deeds are not too serious, you will escape their evil results by virtue of your restraint, as taught by the Buddha in the Mahavagga Samyutta.

Strive Hard While There Is Ample Time

Everyone has to acquire education, wealth and merit according to ability and skill. For such acquisition, opportunities and time are available only when one is young. If he has squandered away the good opportunities and time, he will come to wreck and ruin. There is a saying, “Strike while the iron is hot”. The country folk say, “Sow the seeds when there is rain”. If the rainy season is gone you cannot plough the fields and sow seeds and you fail to harvest the grains.

Even if you realize too late that you have not done meritorious deeds, you should not lament for it. It is never too late to mend. Belated mindfulness is better than total neglect.

There is the story of an executioner who carried out death penalties during the time of the Buddha. He served the king in this way until old age when he was unable to discharge his duty and resigned from his office. The Venerable Sariputta happened to meet him when he was close to death and preached the Noble Dhamma to him. But the old man could not concentrate on the Dhamma because there was too much a contrast between what unwholesome deeds he did and the Noble Dhamma he was hearing.

Knowing the true situation, the Venerable Sariputta asked, “Did you execute the condemned criminals on your own will or by the orders of the king?” He replied: “I had to carry out the commands of the king. I did not kill them on my own will”. Then the Venerable Sariputta said, “If so, is there offence?” and continued his preaching. The old man began to think that he seemed to be free from guilt and his mind became calm. While listening to the Dhamma, he reached the stage of Culasotapanna (A Junior Stream-winner) and he was reborn in the celestial plane (Deva-loka) after his death.

(According to the Dhamma, actually, both he and the king were guilty of these executions even if he was carrying out the orders of the king. But the Venerable Sariputta, in order to calm him and create a clear mind to attend to his teaching, used a good strategy to ask questions that seemed to make him innocent.) (Remark: View Note* for detailed understanding about Facts Concerning “Panatipata Precept”)

Note: The old executioner, admittedly, had taken many lives. But the Venerable Sariputta had asked helpful questions to extinguish kukkucca (remorse). When remorse disappeared the old man was able to concentrate his mind on the true Dhamma attentively and was reborn in the abode of celestial beings. Taking lessons from this story, people should not regret for the evil deeds they have done and the wholesome deeds they have not done, but try not to let fresh unwholesome kamma to arise, and make effort to perform good deeds from the time they come to know of this fact.

Special Advice For My Dhamma Friends

Everyone should prepare to be able to annihilate remorse especially while dying hence at dying moments, kukkucca (remorse) usually comes. Don’t let remorse be your death-approximate kamma otherwise it would serve as Asanna Kamma and it would defeat all Good Acinna Kammas. It would bear its bad results in prior to other good kammas and drown you to woeful abodes. So it is of vital importance to be aware of kukkucca (remorse) and to be able to annihilate especially at dying moments.  (Remark: View Note** for detailed understanding about Kammas According to the Priority of Bearing Results)

No.205 - Mangala Sutta

The Mangala Sutta (The 38 Factors of Auspiciousness)

The Mangala Sutta is one of the most widely known of the Buddha’s discourses. The term “Mangala” means something good or auspiciousness, or lucky, or a good sign or omen. The Mangala Sutta is included in the Khuddakapatha, the first book of the Khuddaka Nikaya. How this Sutta came to be delivered by the Buddha is mentioned in the Sutta itself. For twelve years, devas and men, wishing to have happiness and well-being, pondered over the question of what constituted a “Mangala” or auspiciousness. In those days, people were steeped in superstition and their actions were mostly guided by certain signs and omens which they considered to be auspiciousness. There were differences of opinion and they could not get a consensus among themselves in deciding what exactly was a“Mangala”.Subsequently the Buddha, greater than all devas and men, was approached and requested to resolve the problem. He has taught things auspicious which destroy all evils, which are for good of the whole world. The Mangala Sutta is also one of the first lessons every Buddhist child has to learn either at home or at the monastic school.

The Brief Meanings of the 38 Factors of Auspiciousness

1-Not to associate with the foolish.

2-To associate only with the wise.

3-To honour those who are worthy of the honour.

4-To dwell in a suitable locality. To live in a suitable place.

5-To have done meritorious/good deeds in the past.

6-To set oneself in the right course.

7-To have a wide, general knowledge in mundane and supra-mundane levels. To have vast learning.

8-Being skilful in the technology and handicrafts. To be skilful in arts and science.

9-Learning and abiding by the rules of conduct and disciplines laid down by the Buddha for lay devotees and monks. To be learned in the moral discipline.

10-Speaking what is true, pleasant and beneficial to others. To speak good words.

11-To attend closely to one’s parents. To support parents.

12-To take care of one’s wife and children. To provide for wife and children.

13-To perform a faultless work at a proper time. To be engaged in peaceful occupations.

14-Performing acts of charity. To be generous in alms-giving.

15-To live righteously performing the ten kinds of meritorious deeds. To be righteous in pure conduct.

16-To support one’s paternal and maternal relatives with food, money, encouraging words and good advice. To help one’s relatives.

17-To perform a blameless action. To be blameless in actions.

18-To resolve mentally to refrain from all evils. To abstain from bodily misdeed and evil speech.

19-To refrain from committing three bodily and four verbal evil deeds. To refrain from evil thoughts.

20-To abstain, refrain from any intoxicating drinks and drugs.

21-To be steadfast in moral virtue. Not to be negligent in doing good deeds. To keep the moral precepts. To practise meditation.

22-To pay respect to those who are worth of honour, reverence.

23-To be humble and modest without pride and conceit. To be humble.

24-To be contented with whatever one possesses presently.

25-To acknowledge others and repay one’s debt of gratitude.

26-To frequently listen to the Dhamma.

27-To forgive the insult caused by others and be patient without bearing a grudge.

28-To obey readily the advice given by elders and learned persons. To be obedient.

29-To see noble persons who have purified or are trying to purify their minds from all defilements. To see holy monks.

30-Discussion of the Dhamma with learned persons at the proper time can lead one to prosperity in the present as well as in the future. To holy religious discussions on the proper occasions.

31-To practise austerity by controlling one’s sense faculties in order to scorch all defilements. To possess self-restraint.

32-To undertake the noble practice such as observing the precepts and developing concentration and insight knowledge in order to realize the Four Noble Truths. To lead a holy and chaste life.

33-To have perception of the Four Noble Truths.

34-To realize Nibbana and enjoy the highest bliss.

35-To stand steadfastly with an unshaken mind when one is confronted with the ups and downs of life worldly conditions. To be unruffled by the weal and woe of life.

36-To be free from all worries. To be released from sorrow.

37-To have a mind free from the dust of all defilements such as greed, hatred, ignorance. To be cleaned from impurities.

38-To possess a peaceful mind free from all dangers of defilements. To attain absolute security.

No.204 - Fourteen Kinds of Puggalika Dana.

Fourteen Kinds 0f Puggalika Dana

The Buddha enumerated the benefits of the various types of Puggalika dana as follows.

There are altogether fourteen types of individuals as donee; namely,

1.    the Buddha,

2.    the Lesser Buddha (Pacceka Buddha),

3.    one who has attained Arahatta-phala (Arahat),

4.    one who has attained Arahatta-magga,

5.    one who has attained Anagami-phala (Anagami),

6.    one who has attained Anagami-magga,

7.    one who has attained Sakadagami-phala (Sakadagami),

8.    one who has attained Sakadagami-magga,

9.    one who has attained Sotapatti-phala (Sotapanna),

10.                       one who has attained Sotapatti-magga,

11.                       the recluse who has attained supernormal powers outside the Buddha’s Teaching (Sasana),

12.                       the worldling who keeps moral precepts,

13.                       the worldling with no morality, and

14.                       the animals.

The meritorious deed of offering a meal to an animal may bear benefits which enables one to enjoy longevity, good looks, happiness, great strength and great wisdom for one hundred existences.

Donating a meal to a person with no morality will bear the same results for one thousand existences whereas offering a meal to a person with morality will produce the same results for one lakh existences.

Again, offering a meal to a recluse with supernormal powers will bear similar benefits for ten-lakh million existences, and offering a meal to one who has attained Sotapattimagga will produce similar benefits for countless numbers of existences.

Offering a meal to Noble Ones (Ariyas), the Lesser Buddha and the Buddha can produce infinite benefits for infinite existances.

Note that the benefits significantly escalate from 14(the animals) to 1(the Buddha).

Only if one makes donation to an immoral person with a connivance towards that person’s misdeed, such donation is a blameworthy one. But if one donates something to such a person without discrimination the type of donee and without a connivance towards a donee’s misdeed, such donation is blameless.

No.203 - The Elimination of Anger.

The Elimination of Anger

With two stories retold from the Buddhist texts

by

Ven. K. Piyatissa Thera

The ultimate goal of Buddhism is the deathless condition of Nibbana, the sole reality. Hence, one who aspires to that state should renounce mundane pursuits and attachments, which are ephemeral, for the sake of that reality. But there are very few who are sufficiently mature to develop themselves to achieve that state in this very life. Thus the Buddha does not force the life of renunciation upon those who lack the spiritual capacity to embark upon the higher life.

Therefore, one should follow the path of mundane advantage which is twofold, namely, the advantage obtainable here in this very life and the advantage obtainable in future lives, as steps on the path to the spiritual life. Although one may enjoy the pleasures of life, one must regard one's body as an instrument with which to practice virtue for one's own and other's benefit; in short, one should live a useful life of moral integrity, a life of simplicity and paucity of wants.

As regards acquisition of wealth, the Buddha said: "One must be diligent and energetic," and as regards the safeguarding of one's wealth, "one must be mindful and economical."

It is not impossible that even the life of such a man may be somehow or other disturbed and harassed as a result of the actions of "unskillful" men. Although this might induce him to abandon his chosen path, it is at such times that one must not forget the steps to be taken for the purpose of establishing peace. According to the teaching of the Buddha this includes the reflection: "Others may be harmful, but I shall be harmless, thus should I train myself." We must not forget that the whole spirit of Buddhism is one of pacification. In the calm and placid atmosphere of the Buddha's teaching there is every chance, every possibility, of removing hatred, jealousy and violence from our mind.

It is no wonder if we, at times, in our everyday life, feel angry with somebody about something. But we should not allow this feeling to reside in our mind. We should try to curb it at the very moment it has arisen. Generally there are eight ways to curb or control our anger.

The first method is to recollect the teachings of the Buddha. On very many occasions the Buddha explained the disadvantages of an angry temper. Here is one of his admonitions:

Suppose some bandits catch one of you and sever his body limb from limb with a two-handed saw, and if he should feel angry thereby even at that moment, he is no follower of my teaching.

— Kakacupama Sutta, Majjhima Nikaya 21

Again:

As a log from a pyre, burnt at both ends and fouled in the middle, serves neither for firewood in the village nor for timber in the forest, so is such a wrathful man.

— Anguttara Nikaya II, 95

Further, we may consider the Buddha's advice to be found in the Dhammapada:

He abused me, he beat me, he defeated me, he robbed me of my property. Whosoever harbor such thoughts will never be able to still their enmity.

Never indeed is hatred stilled by hatred; it will only be stilled by non-hatred — this is an eternal law.

— Dhp., vv. 4-5

Do not speak harshly to anyone. Those who are harshly spoken to might retaliate against you. Angry words hurt other's feelings, even blows may overtake you in return.

— Dhp., v. 133

Forbearance is the highest observance. Patience is the highest virtue. So the Buddhas say.

— Dhp., v. 184

Let a man remove his anger. Let him root out his pride. Let him overcome all fetters of passions. No sufferings overtake him who neither clings to mind-and-body nor claims anything of the world.

— Dhp., v. 221

Conquer anger by non-anger. Conquer evil by good. Conquer miserliness by liberality. Conquer a liar by truthfulness.

— Dhp., v. 223

Guard your mind against an outburst of wrong feelings. Keep your mind controlled. Renouncing evil thoughts, develop purity of mind.

— Dhp., v. 233

If by contemplating the advice of the Buddha in this way one cannot curb his anger, then let him try the second method.

Naturally, any bad person may possess some good quality. Some men are evil in mind but speak in deceptive language or slyly perform their deeds in an unsuspecting manner. Some men are coarse only in their language but not in their mind or deeds. Some men are coarse and cruel in their deeds but neither in their speech nor in their mind. Some are soft and kind in mind, speech and deed as well.

When we feel angry with any person, we should try to find out some good in him, either in his way of thinking, or in his way of speaking or in his way of acting. If we find some redeeming quality in him, we should ponder its value and ignore his bad qualities as natural weaknesses that are to be found in everyone. Whilst we think thus, our mind will soften and we may even feel kindly towards that person. If we develop this way of thinking we will be able to curb or eliminate our anger towards him.

At times, this method may not be successful and we shall then have to try the third method. Basically, this entails reflecting thus:

"He has done some wrong to me and in so doing has spoiled his mind. Then why should I spoil or impair my own mind because of his foolishness? Sometimes I ignore support or help offered by my relatives; sometimes their tears even shed because of my activities. Being a person of such type myself, why should I not therefore ignore that foolish man's deed?

"He has done that wrong, being subject to anger, should I too follow him, making my mind subject to anger? Is it not foolish to imitate him? He harboring his hatred destroys himself internally. Why should I, on his account, destroy my reputation?

"All things are momentary. Both his mind and body are momentary too. The thoughts and the body with which the wrong was done to me are not now existing. What I call the same man now are the thoughts and physical parts which are different from the earlier ones that harmed me although belonging to the same psycho-physical process. Thus, one thought together with one mass of physical parts did me some wrong, and vanished there and then, giving place to succeeding thoughts and material parts to appear. So with which am I getting angry? With the vanished and disappeared thoughts and physical parts or with the thoughts and material parts which do not do any wrong now? Should I get angry with one thing which is innocent whereas another thing has done me wrong and vanished?

"The so-called 'I' is not the same for two consecutive moments. At the moment the wrong was done there was another thought and another mass of molecules which were regarded as 'I,' whereas what are regarded as 'I' at the present moment are a different thought and collection of molecules, though belonging to the same process. Thus some other being did wrong to someone else and another gets angry with another. Is this not a ridiculous situation?"

If we scrutinize the exact nature of our life and its happenings in this manner, our anger might subside or vanish there and then.

There is another way, too, to eliminate upsurging anger. Suppose we think of someone who has done wrong to us. On such occasions we should remember that we suffer harm or loss as a result of our previous kamma. Even if others were angry with us, they could not harm us if there were no latent force of past unwholesome kamma committed by us which took advantage of this opportunity to arouse our adversary. So it is I who am responsible for this harm or loss and not anybody else. And at the same time, now while I am suffering the result of past kamma, if I, on account of this, should get angry and do any harm to him, by that do I accumulate much more unwholesome kamma which would bring me correspondingly unwholesome results.

If we recall to mind this law of kamma, our anger may subside immediately. We can consider such a situation in another way too. We as the followers of Buddha believe that our Bodhisatta passed through incalculable numbers of lives practicing virtues before he attained Buddhahood. The Buddha related the history of some of his past lives as illustrations to teach us how he practiced these virtues. The lives of the prince Dhammapala and the ascetic Khantivadi are most illustrative and draw our attention.

At one time the Bodhisatta had been born as the son of a certain king named Mahapatapa. The child was named Culla Dhammapala. One day the Queen sat on a chair fondling her child and did not notice the King passing by. The King thought the Queen was so proud of her child as not to get up from her chair even when she saw that her lord the King passed that way. So he grew angry and immediately sent for the executioner. When he came the King ordered him to snatch the child from the Queen's arms and cut his hands, feet and head off, which he did instantly. The child, our Bodhisatta, suffered all that with extreme patience and did not grow ill-tempered or relinquish his impartial love for his cruel father, lamenting mother and the executioner. So far had he matured in the practice of forbearance and loving-kindness at that time.

At another time, our Bodhisatta was an ascetic well-known for his developed virtue of forbearance and consequently people named him Khantivadi, the preacher of forbearance. One day he visited Benares and took his lodgings at the royal pleasure grove. Meanwhile, the King passed that way with his harem and, seeing the ascetic seated under a tree, asked what virtue he was practicing, to which the ascetic replied that of forbearance. The King was a materialist who regarded the practice of virtue to be humbug. So, hearing the words of the ascetic, he sent for the executioner and ordered him to cut off his hands and feet and questioned the ascetic as to whether he could hold to forbearance at the severing of his limbs. The ascetic did not feel ill-tempered but even at that time he lay down extending his loving-kindness and holding his forbearance undiminished. He spoke to the King in reply to the effect that his forbearance and other virtues were not in his limbs but in his mind. The King, being unsuccessful in his attempts to disturb the ascetic's feelings, grew angrier and kicked the stomach of the ascetic with his heel and went away. Meanwhile, the King's minister came over and, seeing what had happened, bowed before the dying ascetic and begged him saying: "Venerable one, none of us agreed to this cruel act of the King and we are all sorrowing over what has been done to you by that devilish man. We ask you to curse the King but not us." At this the ascetic said: "May that king who has caused my hands and feet to be cut off, as well as you, live long in happiness. Persons who practice virtues like me never get angry." Saying this, he breathed his last.

Since the Buddha in his past lives, while still imperfect like us, practiced forbearance and loving-kindness to such a high extent, why cannot we follow his example?

When we remember and think of similar noble characters of great souls, we should be able to bear any harm, unmoved by anger. Or if we consider the nature of the round of rebirths in this beginningless and infinite universe, we will be able to curb our upspringing anger. For, it is said by the Buddha: "It is not easy to find a being who has not been your mother, your father, your brother, sister, son or daughter." Hence with regard to the person whom we have now taken for our enemy, we should think: "This one now, in the past has been my mother who bore me in her womb for nine months, gave birth to me, unweariedly cleansed me of impurities, hid me in her bosom, carried me on her hip and nourished me. This one was my father in another life and spent time and energy, engaged in toilsome business, with a view to maintaining me, even sacrificing life for my sake," and so on. When we ponder over these facts, it should be expected that our arisen anger against our enemy will subside.

And further, we should reflect on the advantages of the development of mind through the practice of extending loving-kindness. For, the Buddha has expounded to us eleven advantages to be looked for from its development. What are the eleven? The person who fully develops loving-kindness sleeps happily. He wakes happily. He experiences no evil dreams. He is beloved of men. He is beloved even of non-human beings. He is protected by the gods. He can be harmed neither by fire, poison or a weapon. His mind is quickly composed. His complexion is serene. At the moment of his death he passes away unbewildered. If he can go no further along the path of realization, he will at least be reborn in the heavenly abode of the Brahma Devas.

So, by every similar and possible way should we endeavor to quench our anger and at last be able to extend our loving-kindness towards any and every being in the world.

When we are able to curb our anger and control our mind, we should extend from ourselves boundless love as far as we can imagine throughout every direction pervading and touching all living beings with loving-kindness. We should practice this meditation every day at regular times without any break. As a result of this practice, we will be able, one day, to attain to the jhanas or meditative absorptions, comprising four grades which entail the control of sensuality, ill-will and many other passions, bringing at the same time purity, serenity and peace of mind.

Appendix: Two Stories Retold from the Buddhist Texts

The Reviler

Once while the Blessed One stayed near Rajagaha in the Veluvana Monastery at the Squirrels' Feeding Place, there lived at Rajagha a Brahman of the Bharadvaja clan who was later called "the Reviler." When he learned that one of his clan had gone forth from home life and had become a monk under the recluse Gotama, he was angry and displeased. And in that mood he went to see the Blessed One, and having arrived he reviled and abused him in rude and harsh speech.

Thus being spoken to, the Blessed One said: "How is it, Brahman: do you sometimes receive visits from friends, relatives or other guests?"

"Yes, Master Gotama, I sometimes have visitors."

"When they come, do you offer to them various kinds of foods and a place for resting?"

"Yes, I sometimes do so."

"But if, Brahman, your visitors do not accept what you offer, to whom does it then belong?"

"Well, Master Gotama, if they do not accept it, these things remain with us."

"It is just so in this case, Brahman: you revile us who do not revile in return, you scold us who do not scold in return, you abuse us who do not abuse in return. So we do not accept it from you and hence it remains with you, it belongs to you, Brahman..."

[The Buddha finally said:]

"Whence should wrath rise for him who void of wrath,
Holds on the even tenor of his way,
Self-tamed, serene, by highest insight free?

"Worse of the two is he who, when reviled,
Reviles again. Who doth not when reviled,
Revile again, a two-fold victory wins.
Both of the other and himself he seeks
The good; for he the other's angry mood
Doth understand and groweth calm and still.
He who of both is a physician, since
Himself he healeth and the other too —
Folk deem him a fool, they knowing not the Norm."[1]

— Abridged and freely rendered from Samyutta Nikaya, Brahmana Samyutta, No. 2. Verses translated by C. A. F. Rhys Davids, in "Kindred Sayings," vol. I.

The Anger-eating Demon

Retold from an ancient Buddhist Story, by Nyanaponika Thera

Once there lived a demon who had a peculiar diet: he fed on the anger of others. And as his feeding ground was the human world, there was no lack of food for him. He found it quite easy to provoke a family quarrel, or national and racial hatred. Even to stir up a war was not very difficult for him. And whenever he succeeded in causing a war, he could properly gorge himself without much further effort; because once a war starts, hate multiplies by its own momentum and affects even normally friendly people. So the demon's food supply became so rich that he sometimes had to restrain himself from over-eating, being content with nibbling just a small piece of resentment found close-by.

But as it often happens with successful people, he became rather overbearing and one day when feeling bored he thought: "Shouldn't I try it with the gods?" On reflection he chose the Heaven of the Thirty-three Deities, ruled by Sakka, Lord of Gods. He knew that only a few of these gods had entirely eliminated the fetters of ill-will and aversion, though they were far above petty and selfish quarrels. So by magic power he transferred himself to that heavenly realm and was lucky enough to come at a time when Sakka the Divine King was absent. There was none in the large audience hall and without much ado the demon seated himself on Sakka's empty throne, waiting quietly for things to happen, which he hoped would bring him a good feed. Soon some of the gods came to the hall and first they could hardly believe their own divine eyes when they saw that ugly demon sitting on the throne, squat and grinning. Having recovered from their shock, they started to shout and lament: "Oh you ugly demon, how can you dare to sit on the throne of our Lord? What utter cheekiness! What a crime! you should be thrown headlong into the hell and straight into a boiling cauldron! You should be quartered alive! Begone! Begone!"

But while the gods were growing more and more angry, the demon was quite pleased because from moment to moment he grew in size, in strength and in power. The anger he absorbed into his system started to ooze from his body as a smoky red-glowing mist. This evil aura kept the gods at a distance and their radiance was dimmed.

Suddenly a bright glow appeared at the other end of the hall and it grew into a dazzling light from which Sakka emerged, the King of Gods. He who had firmly entered the undeflectible Stream that leads Nibbana-wards, was unshaken by what he saw. The smoke-screen created by the gods' anger parted when he slowly and politely approached the usurper of his throne. "Welcome, friend! Please remain seated. I can take another chair. May I offer you the drink of hospitality? Our Amrita is not bad this year. Or do you prefer a stronger brew, the vedic Soma?"

While Sakka spoke these friendly words, the demon rapidly shrank to a diminutive size and finally disappeared, trailing behind a whiff of malodorous smoke which likewise soon dissolved.

— Based on Samyutta Nikaya, Sakka Samyutta, No. 22

The gist of this story dates back to the discourses of the Buddha. But even now, over 2500 years later, our world looks as if large hordes of Anger-eating Demons were haunting it and were kept well nourished by millions slaving for them all over the earth. Fires of hate and wide-traveling waves of violence threaten to engulf mankind. Also the grass roots of society are poisoned by conflict and discord, manifesting in angry thoughts and words and in violent deeds. Is it not time to end this self-destructive slavery of man to his impulses of hate and aggression which only serve the demoniac forces? Our story tells how these demons of hate can be exorcised by the power of gentleness and love. If this power of love can be tested and proven, at grass-root level, in the widely spread net of personal relationships, society at large, the world at large, will not remain unaffected by it.

Note

1.

The "Norm" or law (dhamma), here referred to, may be expressed in the words of the Dhammapada (v. 5):

"Not by hating hatred ceases
In this world of tooth and claw;
Love alone from hate releases —
This is the Eternal Law."

(Translated by Francis Story)

No.202 - Dana

Dana In Pairs" which one should study & memorize.

(1) Amisa-dana & Dhamma-dana

Offering four bhikkhu requisites—alms-food, robes, monastic dwellings and medicines—is called Amisa-dana. Expounding, writing and teaching the dhamma preached by the Buddha to others is called Dhamma-dana. The offering of the Dhamma resembles the offering of Nibbana which is deathless. So Dhamma-dana surpasses all other danas. {Pairs: Amisa-dana & Dhamma-dana}

(2) Vicita-dana  & Avicita-dana

If one differentiates the objects of offering and the donees as inferior or superior when giving in charity, that dana is called Vicita-dana. One should also give priority to donate to educational institutes, health-foundations and social-welfare organizations which really promote national causes and the Buddha-sasana. The Buddha always speaks in praise of such charity. The offering without discriminating the objects of offering and the donees is called Avicita-dana. {Pairs: Vicita-dana & Avicita-dana}

(3) Vattenissita-dana & Vivattanissita-dana

The donation which is made with the wish to enjoy worldly pleasures and luxuries, is called Vattenissita-dana for it has the effect of lengthening Samsara. On the other hand, the donation which is made with the aspiration of realizing Nibbana, has the effect of terminating suffering. So it is called Vivattanissita-dana. {Pairs: Vattenissita-dana & Vivattanissita-dana}

(4) Savajja-dana & Anavajja-dana

If an offering is made after killing chickens, pigs or fish, and cooking their meat, that offering is mixed with demeritorious actions. So it is called Savajja-dana. The blameless offering which does not involve killing others is called Anavajja-dana. {Pairs:  Savajja-dana & Anavajja-dana}

(5) Sahatthika-dana & Anatthika-dana

The offering which is prepared and offered personally by oneself is called Sahatthika-dana whilst the offering which is prepared and offered by others on one’s behalf is called Anatthika-dana. {Pairs: Sahatthika-dana & Anatthika-dana}

(6) Sakkacca-dana & Asakkacca-dana

After one had carefully prepared the objects of offering, one offers these with due respect and reverence to the donees and with the belief in kamma and its result; that offering is called Sakkacca-dana. Donating the objects of offering without proper preparation, and without due respect and reverence to the donees is called Asakkacca-dana. {Pairs: Sakkacca-dana & Asakkacca-dana}

(7) Nanasampayutta-dana & Nanavippayutta-dana

If alms-giving is done with the comprehension of kamma and its result, it is called Nanasampayutta-dana. If not, it is called Nanavippayutta-dana. {Pairs: Nanasampayutta-dana & Nanavippayutta-dana}

(8) Sasankharika-dana & Asankharika-dana

If one offers something after being urged by others, that offering is called Sasankharika-dana. Making a donation generously out of one’s keen volition and conviction is called Asankharika-dana. {Pairs: Sasankharika-dana & Asankharika-dana}

(9) Vatthu-dana & Abhaya-dana

Offering the four bhikkhu requisites—alms-food, robe, monastic dwelling, and medicines—is called Vatthu-dana. Giving protection to animals from being killed or harmed is called Abhaya-dana. {Pairs: Vatthu-dana & Abhaya-dana}

(10) Thavara-dana & Athavara-dana

Building and donating pagodas, monasteries, rest-houses, wells, ponds, roads, bridges, ets., which will last and remain beneficial to many for a long time, is called Thavara-dana. Donating offerings such as alms-food and robes, which can be used for a short time, is called Athavara-dana. {Pairs: Thavara-dana & Athavara-dana}

(11) Nibadda-dana & Anibadda-dana

The daily offering of alms-food, water, flowers, and lights to the Buddha as well as the offering of alms-food to bhikkhus every morning is called Nibadda-dana. If one makes such offerings occasionally only when one can afford, it is called Anibadda-dana. {Pairs: Nibadda-dana & Anibadda-dana}

(12) Kala-dana & Akala-dana

The charity performed at an appropriate time to suit the place and the occasion, such as offering Waso-robes at the beginning of the Buddhist rains-retreat period, Kathina-robes at the end of the Buddhist rains-retreat period, and offering the necessities for sick or travelling bhikkhus, is called Kala-dana. If the charity is performed not at a proper time but at any time one wishes, such charity is called Akala-dana. {Pairs: Kala-dana & Akala-dana}

(13) Puggalika-dana & Samghika-dana

An offering which is given to a specified person or individual is called Puggalika-dana. The charity dedicated to the Samgha is called Samghika-dana. Here, the Samgha means all the bhikkhu and bhikkhunis disciples of the Buddha and the noble ones called ariyas. One must pay attention to the Order of Samgha as a whole without thinking of any individual bhikkhu in particular in order to accomplish Samghika-dana. {Pairs: Puggalika-dana & Samghika-dana}

(14) Ucchittha-dana & Anucchittha-dana/Agga-dana

Donating what is left behind after one's use or what is of inferior quality is called Ucchittha-dana. Donating the offerings of superior quality before one's use is called Anucchittha-dana/Agga-dana. {Pairs: Ucchittha-dana & Anucchittha-dana/Agga-dana}

May you all be able to perform more & more "Superior-danas" by studying "Dana In Pairs".