The Chapter on Giving

AN 8.31 Giving (1st) Paṭhamadānasutta

"Mendicants, there are these eight gifts. What eight? A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, 'They gave to me.' Or they give thinking, 'They'll give to me.' Or they give thinking, 'It's good to give.' Or they give thinking, 'I cook, they don't. It wouldn't be right for me to not give to them.' Or they give thinking, 'By giving this gift I'll get a good reputation.' Or they give thinking, 'This is an adornment and requisite for the mind.' These are the eight gifts."

AN 8.32 Giving (2nd) Dutiyadānasutta

"Faith, conscience, and skillful giving
are qualities true persons follow.
For this, they say, is the path of the gods,
which leads to the heavenly realm."

AN 8.33 Reasons to Give Dānavatthusutta

"Mendicants, there are these eight grounds for giving. What eight? A person might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, 'Giving was practiced by my father and my father's father. It would not be right for me to abandon this family tradition.' Or they give thinking, 'After I've given this gift, when my body breaks up, after death, I'll be reborn in a good place, a heavenly realm.' Or they give thinking, 'When giving this gift my mind becomes clear, and I become happy and joyful.' Or they give a gift thinking, 'This is an adornment and requisite for the mind.' These are the eight grounds for giving."

AN 8.34 A Field Khettasutta

"Mendicants, when a field has eight factors a seed sown in it is not very fruitful or rewarding or productive. What eight factors does it have? It's when a field has mounds and ditches. It has stones and gravel. It's salty. It doesn't have deep furrows. And it's not equipped with water inlets, water outlets, irrigation channels, and boundaries. When a field has these eight factors a seed sown in it is not fruitful or rewarding or productive.

In the same way, when an ascetic or brahmin has eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful. What eight factors do they have? It's when an ascetic or brahmin has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. When an ascetic or brahmin has these eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful.

When a field has eight factors a seed sown in it is very fruitful and rewarding and productive. What eight factors does it have? It's when a field doesn't have mounds and ditches. It doesn't have stones and gravel. It's not salty. It has deep furrows. And it's equipped with water inlets, water outlets, irrigation channels, and boundaries. When a field has these eight factors a seed sown in it is very fruitful and rewarding and productive.

In the same way, when an ascetic or brahmin has eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful. What eight factors do they have? It's when an ascetic or brahmin has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. When an ascetic or brahmin has these eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful.

When the field is excellent,
and the seed sown in it is excellent,
and the rainfall is excellent,
the crop of grain will be excellent.

The absence of crop loss is excellent,
its growth is excellent,
its maturation is excellent,
and its fruit is excellent.

So too, when you give excellent food
to those of excellent ethics,
it leads to many excellences,
for what you did was excellent.

So if a person wants excellence,
let them excel in this.
You should frequent those with excellent wisdom,
so that your own excellence will flourish.

Excelling in knowledge and conduct,
and having excellence of mind,
you perform excellent deeds,
and gain excellent benefits.

Truly knowing the world,
and having attained excellence of view,
one who excels in mind proceeds,
relying on excellence in the path.

Shaking off all stains,
and attaining the excellence of extinguishment,
you're freed from all sufferings:
this is complete excellence."

AN 8.35 Rebirth by Giving Dānūpapattisutta

"Mendicants, there are these eight rebirths by giving. What eight?

First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. They see a well-to-do aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation. It occurs to them: 'If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!' They settle on that thought, stabilize it, and develop it. As they've settled for less and not developed further, their thought leads to rebirth there. When their body breaks up, after death, they're reborn in the company of well-to-do aristocrats or brahmins or householders. But I say that this is only for those of ethical conduct, not for the unethical. The heart's wish of an ethical person succeeds because of their purity.

Next, someone gives to ascetics or brahmins ... Whatever they give they expect back. And they've heard: 'The gods of the four great kings are long-lived, beautiful, and very happy.' It occurs to them: 'If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!' ... When their body breaks up, after death, they're reborn in the company of the gods of the four great kings. But I say that this is only for those of ethical conduct, not for the unethical. The heart's wish of an ethical person succeeds because of their purity.

Next, someone gives to ascetics or brahmins ... Whatever they give they expect back. And they've heard: 'The gods of the thirty-three ...'

'The gods of Yama ...'

'The joyful gods ...'

'The gods who love to imagine ...'

'The gods who control what is imagined by others are long-lived, beautiful, and very happy.' It occurs to them: 'If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is imagined by others!' They settle on that thought, stabilize it, and develop it. As they've settled for less and not developed further, their thought leads to rebirth there. When their body breaks up, after death, they're reborn in the company of the gods who control what is imagined by others. But I say that this is only for those of ethical conduct, not for the unethical. The heart's wish of an ethical person succeeds because of their purity.

Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. And they've heard: 'The gods of the Divinity's host are long-lived, beautiful, and very happy.' It occurs to them: 'If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity's host!' They settle on that thought, stabilize it, and develop it. As they've settled for less and not developed further, their thought leads to rebirth there. When their body breaks up, after death, they're reborn in the company of the gods of the Divinity's host. But I say that this is only for those of ethical conduct, not for the unethical. And for those free of desire, not those with desire. The heart's wish of an ethical person succeeds because of their freedom from desire.

These are the eight rebirths by giving."

AN 8.36 Grounds for Making Merit Puññakiriyavatthusutta

"Mendicants, there are these three grounds for making merit. What three? Giving, ethical conduct, and meditation are all grounds for making merit.

First, someone has practiced a little giving and ethical conduct as grounds for making merit, but they haven't got as far as meditation as a ground for making merit. When their body breaks up, after death, they're reborn among disadvantaged humans.

Next, someone has practiced a moderate amount of giving and ethical conduct as grounds for making merit, but they haven't got as far as meditation as a ground for making merit. When their body breaks up, after death, they're reborn among well-off humans.

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven't got as far as meditation as a ground for making merit. When their body breaks up, after death, they're reborn in the company of the gods of the four great kings. There, the four great kings themselves have practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So they surpass them in ten respects: heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven't got as far as meditation as a ground for making merit. When their body breaks up, after death, they're reborn in the company of the gods of the thirty-three. There, Sakka, lord of gods, has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects ...

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven't got as far as meditation as a ground for making merit. When their body breaks up, after death, they're reborn in the company of the gods of Yama. There, the god Suyāma has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects ...

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven't got as far as meditation as a ground for making merit. When their body breaks up, after death, they're reborn in the company of the joyful gods. There, the god Santusita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects ...

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven't got as far as meditation as a ground for making merit. When their body breaks up, after death, they're reborn in the company of the gods who love to imagine. There, the god Sunimmita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects ...

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven't got as far as meditation as a ground for making merit. When their body breaks up, after death, they're reborn in the company of the gods who control what is imagined by others. There, the god Vasavattī has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects: heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.

These are the three grounds for making merit."

AN 8.37 Gifts of a True Person Sappurisadānasutta

"Mendicants, there are these eight gifts of a true person. What eight? Their gift is pure, good quality, timely, appropriate, intelligent, and regular. While giving their heart is confident, and afterwards they're uplifted. These are the eight gifts of a true person.

He gives pure, good quality, and timely gifts
of appropriate food and drinks
regularly to spiritual practitioners
who are fertile fields of merit.

They never regret
giving away many things of the flesh.
Discerning people praise
giving such gifts.

An intelligent person sacrifices like this,
faithful, with a mind of letting go.
Such an astute person is reborn
in a happy, pleasing world."

AN 8.38 A True Person Sappurisasutta

"Mendicants, a true person is born in a family for the benefit, welfare, and happiness of the people. For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; departed ancestors; the king; the deities; and ascetics and brahmins.

It's like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. In the same way, a true person is born in a family for the benefit, welfare, and happiness of the people. ...

A wise person living at home
benefits many people.
Neither by day or at night do they neglect
their mother, father, and ancestors.
They venerate them in accord with the teaching,
remembering what they have done.

One of settled faith and good nature
venerates the homeless renunciates,
the mendicant spiritual practitioners,
knowing their good-hearted qualities.

Good for the king, good for the gods,
and good for relatives and friends.

In fact, they're good for everyone,
well grounded in the true teaching.
Rid of the stain of stinginess,
they'll enjoy a world of grace."

AN 8.39 Overflowing Merit Abhisandasutta

"Mendicants, there are these eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What eight?

Firstly, a noble disciple has gone for refuge to the Buddha. This is the first kind of overflowing merit ...

Furthermore, a noble disciple has gone for refuge to the teaching. This is the second kind of overflowing merit ...

Furthermore, a noble disciple has gone for refuge to the Saṅgha. This is the third kind of overflowing merit ...

Mendicants, these five gifts are great, primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They're not being corrupted now nor will they be. Sensible ascetics and brahmins don't look down on them. What five?

Firstly, a noble disciple gives up killing living creatures. By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. And they themselves also enjoy unlimited freedom from fear, enmity, and ill will. This is the first gift that is a great offering, primordial, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It's not being corrupted now nor will it be. Sensible ascetics and brahmins don't look down on it. This is the fourth kind of overflowing merit ...

Furthermore, a noble disciple gives up stealing. ... This is the fifth kind of overflowing merit ...

Furthermore, a noble disciple gives up sexual misconduct. ... This is the sixth kind of overflowing merit ...

Furthermore, a noble disciple gives up lying. ... This is the seventh kind of overflowing merit ...

Furthermore, a noble disciple gives up beer, wine, and liquor intoxicants. By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. And they themselves also enjoy unlimited freedom from fear, enmity, and ill will. This is the fifth gift that is a great offering, primordial, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It's not being corrupted now nor will it be. Sensible ascetics and brahmins don't look down on it. This is the eighth kind of overflowing merit ...

These are the eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness."

AN 8.40 The Results of Misconduct Duccaritavipākasutta

"Mendicants, the killing of living creatures, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is a short lifespan.

Stealing, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is loss of wealth.

Sexual misconduct, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is rivalry and enmity.

Lying, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is false accusations.

Divisive speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is being divided against friends.

Harsh speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is hearing disagreeable things.

Talking nonsense, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is that no-one takes what you say seriously.

Drinking beer and wine, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is madness."