This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

 

“Monks, people are very helpful to you, as they provide you with robes, food, lodging, and medicine. And you, monks, are also very helpful to people, as you teach them the Dhamma that is perfect in the beginning, perfect in the middle, and perfect in the end, with correct meaning and wording, and you expound the holy life in its fulfilment and complete purity.

 

In this way, monks, this holy life is lived with mutual support, for the purpose of crossing over the flood of saṁsāra and making a complete end of suffering.”

 

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

 

People and monks are in mutual dependence; both realize the pure Dhamma and reach ultimate freedom, Nibbāna, the unsurpassed liberation.

 

People provide monks with the basic necessities of life – robes and dwelling places that dispel their hardships.

 

People practise the Dhamma by placing confidence in those meditative, liberated ones, who possess noble wisdom.

 

Practising the Dhamma leads them to a happy rebirth; they are born in heaven and rejoice in divine sense pleasures.

 

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

At the city of Sāvatthī…

 

Seated to one side, King Pasenadi asked the Buddha, “Bhante, who should I give gifts to?”

 

“Great king, you should give to anybody you like.”

 

“But bhante, in order to gain more powerful merit, who should I give to?”

 

“Great king, ‘Who should I give gifts to?’ is one question, but ‘In order to gain more powerful merit, who should I give to?’ is another question. Giving a gift generates more powerful merit when it’s given to a virtuous person, not so much to an unvirtuous person. Well then, great king, I’ll ask you about this in return, and you can answer as you understand.

 

“What do you think, great king? Suppose you were at war, ready to fight a battle. Then along comes a royal youth who is untrained, unskilled, unfit and inexperienced. He’s fearful, weak, trembling and quick to flee. Would you employ such a man? Would he be of any use to you?”

 

“No, bhante, I would have no use for such a man.”

 

“What about a high caste youth, a merchant youth, or a worker youth who was similar?”

 

“No, bhante, I would have no use for such a man.”

 

“What do you think, great king? Suppose you were at war, ready to fight a battle. Then along comes a royal youth who is trained, skilled, fit and experienced. He’s fearless, brave, courageous, strong, heroic and never flees. Would you employ such a man? Would he be of any use to you?”

 

“Yes, bhante, I would have a use for such a man.”

 

“What about a high caste youth, a merchant youth, or a worker youth who was similar? Would you employ such a man? Would he be of any use to you?”

 

“Yes, bhante, I would have a use for such a man.”

 

“In the same way, a gift given to anyone who has given up five factors and possesses five factors is very fruitful, no matter what family he’s come from to become a monk.

 

What are the five factors he’s given up? Worldly desires, ill will, sleepiness and drowsiness, restlessness and remorse, and doubt. These are the five factors he’s given up.

 

What are the five factors he possesses? Virtue that has been practised fully1, concentration that has been practised fully, wisdom that has been practised fully, liberation that has been practised fully, and knowledge and vision of liberation that has been practised fully. These are the five factors he possesses.

 

I say that a gift given to anyone who has given up those five factors and possesses these five factors is very fruitful.”

 

That is what the Buddha said. Then the Blessed One further said,

 

“Any youth skilled in archery,
powerful and energetic,
would be employed by a king going to war—
unskilled people are not employed
just because of their high caste.

 

“Just so, whoever is well established
in the qualities of patience and gentleness,
a wise person with noble conduct,
is respected even if he’s low born.
People build lovely monasteries and offer to
those monks with vast Dhamma knowledge.
People set up ponds in monasteries
where it is hard to find water
and make paths to practise walking meditation
in places hard to walk.
People with confident hearts
offer food, drink, fruit,
robes, and shelters
to the enlightened monks.

 

“The thundering rain cloud,
with its hundreds of peaks, shines in lightning,
pours down over the rich earth,
filling the lakes and valleys.

 

“So too a wise follower of the Buddha,
faithful and learned,
prepares food to satisfy
those who are hungry.
Rejoicing, he distributes gifts,
saying, ‘Give! give!’

 

His encouraging words are his thunder,
like the thundering when it rains.
That stream of merit so heavy
showers down on the giver and soaks him well.”

At the city of Sāvatthī…

 

Now at that time, the Buddha was sick due to some wind disorder in his body. Venerable Upavāṇa was his attendant. Then the Buddha said to Upavāṇa, “Please, Upavāṇa, find some hot water for me to take a bath.”

 

“Yes, Bhante,” replied Upavāṇa and he dressed, took his bowl and double- layered robe, and went to the house of Devahita of the brahmin caste, where he stood silently outside.

 

Devahita saw him standing there and asked him in verse:

 

“I’m guessing you are a monk
since you have a shaven head and are wearing a robe.
Why are you silently standing here?
What do you want? What are you looking for?
What have you come here to ask for?”

 

Upavāṇa Bhante:

“The Enlightened One, the Holy One in the world,
the Sage, is sick due to some wind disorder in his body.
Dear sir, if there’s hot water, kindly give it to me for my master.

 

“I wish to bring it to the Buddha
who is worshipped by those who are worshipped,
honored by those who are honored,
respected by those who are respected.”

 

Then Devahita had a man fetch baskets filled with hot water. He also gave the monk Upavāṇa a parcel of sugar cubes.

 

Then Upavāṇa Bhante went up to the Buddha and bathed him with the hot water. Then he stirred sugar cubes into hot water and offered it to the Buddha. Then the Buddha was cured.

 

On a later day Devahita went up to the Buddha, exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and asked the Buddha in verse:

 

“Who should I give gifts to?
Giving to whom can I gain more merits?
To do a successful offering, how should I practise giving?”

 

The Buddha:

 

“There are noble ones with perfect wisdom
who have knowledge to see their past lives,
to see heaven and places of misery,
They have attained the ending of rebirth.

 

“You should give gifts to such noble ones.
What’s given to them is very fruitful.
That’s how a donor should practise giving,
and this ensures the successful results of their giving.”

 

When the Buddha taught this Dhamma, Devahita said to the Buddha, “Excellent, Master Gotama! Excellent! Just as if someone turned upright, what was upside down, revealed what was hidden, pointed out the path to whoever was lost, or lit a lamp in the dark so people with good eyes could see what’s there, Master Gotama taught me the Dhamma, which is clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge to the Triple Gem for as long as I live.”

At one time, the Blessed One was staying at the province of Rājagaha, on Mount Vulture Peak. Then Sakka, lord of the gods, went to the Blessed One, paid homage to the Buddha and stood to one side. Standing to one side Sakka, lord of the gods, asked the Blessed One a question in verse:

 

“For those people who make sacrificial offerings, searching for merit, to whom should they give to gain great results?”

 

The Blessed One:

“The community of monks consists of four types of disciples practising the path and four others who attained the fruit. These wise and virtuous disciples follow the straightway.

 

“For those people who make sacrificial offerings, searching for merit, the gift given to the community of monks generates great results.”

At one time the Buddha was staying in the province of Sāvatthī in Jeta’s garden, at Anāthapiṇḍika’s monastery. Then Queen Mallikā went up to the Buddha, worshipped the Buddha respectfully, and sat down to one side. Then she asked the Buddha:

 

1 “What is the cause, Bhante? What  is the reason why some women are ugly, unattractive, and bad-looking; and poor, with little wealth and few possessions; and not influential?

2. What is the cause, Bhante? What  is the reason why some women are ugly, unattractive, and bad-looking; but rich, prosperous, wealthy, and influential?

3. What is the cause, Bhante? What  is the reason why some women are attractive, good-looking, pretty, and gorgeous; but poor, with little wealth and few possessions; and not influential?

4. What is the cause, Bhante? What  is the reason why some women are attractive, good-looking, pretty, and gorgeous; and rich, prosperous, wealthy, and influential?”

 

1.“In this case Mallikā, take a woman who is (i) irritable and bad-tempered. Even when criticized a little bit, she loses her temper, becoming annoyed, aggressive, and stubborn, and displaying irritation, hate, and bitterness. (ii) She doesn’t give to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting. (iii) And she’s jealous, envious ,resentful,  and begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others. If she is reborn as a human again after passing away, wherever she is reborn (i) she’s ugly, unattractive, and bad-looking; and (ii) poor, with little wealth and few possessions; and (iii) not influential.

2. “Mallikā, take another woman who is (i) irritable and bad-tempered. Even when criticized a little bit, she loses her temper, becoming annoyed, aggressive, and stubborn, and displaying irritation, hate, and bitterness. (ii) But she gives to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting. (iii) And she’s not jealous, envious, resentful, , and not begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others. If she is reborn as a human again after passing away, wherever she is reborn, (i) she’s ugly, unattractive, and bad-looking; (ii) but rich, prosperous, wealthy, and (iii) influential.

 

3. “Mallikā, take another woman who (i) isn’t irritable and bad-tempered. Even when criticized a little bit, she doesn’t lose her temper; she isn’t annoyed, aggressive, and stubborn, and isn’t displaying irritation, hate, and bitterness. (ii) But she doesn’t give to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting. (iii) And she’s jealous, envious, resentful, , and begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others. If she is reborn as a human again after passing away, wherever she is reborn (i) she’s attractive, good-looking, pretty, and gorgeous; (ii) but poor, with little wealth and few possessions; and (iii) not influential.

 

4. “Mallikā, take another woman who (i) isn’t irritable and bad-tempered. Even when criticized a little bit, she doesn’t lose her temper; she isn’t  annoyed, aggressive, and stubborn, and isn’t displaying irritation, hate, and bitterness. (ii) She gives to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting. (iii) And she’s not jealous, envious, resentful,  and not begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others. If she is reborn as a human again after passing away, wherever she is reborn, (i) she’s attractive, good-looking, pretty, and gorgeous; and (ii) rich, prosperous, wealthy, and (iii) influential.

 

“Mallikā,
1.“This is why some women are ugly, unattractive, and bad-looking; and poor, with little wealth and few possessions; and not influential.

2. This is why some women are ugly, unattractive, and bad-looking; but rich, prosperous, wealthy, and influential.

3. This is why some women are attractive, good-looking, pretty, and gorgeous; but poor, with little wealth and few possessions; and not influential.

4. This is why some women are attractive, good-looking, pretty, and gorgeous; and rich, prosperous, wealthy, and influential.”

 

When the Buddha taught this Dhamma, Queen Mallikā said to the Buddha:

“Bhante,

(i) in another life I must have been irritable and bad-tempered. Even when lightly criticized I must have lost my temper, becoming annoyed, aggressive, and stubborn, and displaying irritation, hate, and bitterness. That is why I am now ugly, unattractive, and bad-looking.

(ii) In another life I must have given others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup; and bedding, housing, and lighting. That is why I am now rich, prosperous, and wealthy.

(iii) In another life, I must not have been jealous, envious, resentful, and begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others. That is why I am now influential. Bhante, in this royal family I hold authority over all the women.

 

“So, Bhante, from this day on, (i) I will not be irritable and bad-tempered. Even when heavily criticized I won’t lose my temper; become annoyed, aggressive, and stubborn, or display annoyance, hate, and bitterness. (ii) I will give to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting. (iii) I will not be jealous, envious, resentful, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others.

 

“Magnificent, Bhante! Magnificent, Bhante! Just as if a man were to set upright what was overturned, to reveal what was hidden,  to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way the Dhamma has been made clear in many ways by the Blessed One. I go for refuge to the Blessed One, to the Dhamma, and to the community of monks. May the Blessed One accept me as a lay follower who has gone for refuge to the Triple Gem, from today onwards, for as long as life lasts.”

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

 

“Monks, these three kinds of persons are found existing in the world. What three? One like a cloud without rain, one who rains locally, and one who rains everywhere.

 

Now, monks, what kind of person is like a cloud without rain? Monks, this is a person who does not give food, drink, clothing, vehicles, garlands, scents, lotions, beds, lodging, or lighting to any one: not to monks, nuns, or Brāhmins, and not to the poor, the homeless, and the needy. Monks, this is a person who is like a cloud without rain.

 

Now, monks, what kind of person is like a cloud that rains locally? Monks, this is a person who gives food, drink, clothing, vehicles, garlands, scents, lotions, beds, lodging and lighting to some monks, nuns, or Brāhmins, to some of the poor, the homeless and the needy, and not to others. Monks, this is a person who is like a cloud that rains locally.

 

Now, monks, what kind of person is like a cloud that rains everywhere? Monks, this is a person who gives food, drink, clothing, vehicles, garlands, scents, lotions, beds, lodging and lighting to all monks, nuns and Brāhmins as well as to the poor, the homeless and the needy. Monks, this is a person who is like a cloud that rains everywhere.

 

Monks, these are the three kinds of people existing in the world.”

 

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

 

A certain person does not share the food and drinks he has gained with monks, nuns, Brāhmin, the poor, the homeless, and beggars. This kind of lowest person is called a cloud with no rain.

 

A certain person gives gifts to some people and not to others. The wise people call him one who rains locally.

 

A person who is responsive to requests and compassionate towards all beings distributes gifts delightedly, saying, “Give them! Give!”

 

That person is like a great storm cloud—resounding, thundering—raining, filling with water and drenching all over the earth.

 

He earns his wealth honestly through his own effort. He satisfies those in need with food and drink.

 

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

 

“Monks, there are two kinds of giving: giving material things and giving the Dhamma. Monks, of these two kinds of giving, giving the Dhamma is supreme.

 

Monks, there are two kinds of sharing: sharing material things and sharing the Dhamma. Monks, of these two kinds of sharing, sharing the Dhamma is supreme.

 

Monks, there are two kinds of help: help with material things and help with the Dhamma. Monks, of these two kinds of help, help with the Dhamma is supreme.”

 

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

 

Since the Buddha has praised supreme and unsurpassed giving and sharing, who, if he is wise and confident in the supreme field of merit, would not give at appropriate times?

 

Those who teach the Buddha’s Dhamma and those who listen to that Dhamma with minds confident in the Buddha’s path are fully purified through the gift of Dhamma. They diligently practise the Buddha’s path.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

A group of merchants tries to capture a ghost.

 

Aṅkura (merchant):

We are going to the country of Kamboja to do business. This god will help us get what we want. Let’s take him with us.

After we have taken the god, either with his permission or by force, we will put him on a cart and can go quickly to the city of Dvāraka.

 

Ghost:

One should not break the branches of a tree which he previously rested under. It is like injuring a friend, this is a very evil deed.

 

Aṅkura:

Dear god, it doesn’t matter. One should even cut down the trunk of a tree he previously used for shade if he needs it.

 

Ghost:

One should not remove even one leaf of the tree that he previously used for shade. It is like injuring a friend. This is a very evil deed.

 

Aṅkura:

No, oh god, one should even pull the whole tree out along with the roots if he needs it.

 

Ghost:

A man should not even have an evil thought against another man who helped him by providing food, drink, and shelter, even for one night. Showing gratefulness is always praised by the wise in this world.

 

A man should not even have an evil thought against another man who helped him by providing food, drink, and shelter, even for one night. Good people with honest hearts do not like to associate with bad friends.

 

A person who harms another who had previously helped him will not have good fortune.

 

If one hates another who does not hate him back, the bad karma will come back to that same fool just like when dust is thrown up and falls back down.

 

I am not easily defeated by a god or man. I have very mighty psychic powers with great beauty and strength. I can travel great distances.

 

Aṅkura:

Your hands are golden, five streams of sweet juices flows out of your hand. You must be Sakka, the King of Gods.

 

Ghost:

No, I am not the god Sakka nor a famous god or gandhabba. I lived in the human world in the city Bheruva. After death, I was reborn in the ghost world. Aṅkura, I am a ghost.

 

Aṅkura:

What good deed did you do when you were living in Bheruva city to get those wonderful hands of yours?

 

Ghost:

I was a tailor in Bheruva city. Back then, my life was very hard and I had nothing to give. However, my workshop was close to a man named Asayha who was very generous. He was a disciple of the Buddha, followed precepts, and collected lots of merit. Beggars would come to me asking where the house of wealthy Asayha was, saying, “Blessings to you! Where should we go? Where are the alms given out?” I would point with my right hand and answer saying, “Blessings to you! You should follow that direction. The alms are given out there at Asayha’s residence.” For this reason, my hand flows with sweet juices.

 

Aṅkura:

You did not give alms to anyone with your own hand, but you helped others by pointing to the place where someone else gave alms. For that meritorious deed your hand flows with sweet juices.

I am curious about the generous man who gave those alms. Where was he reborn after death?

 

Ghost:

I do not know for sure but wherever he is, he must be very powerful and bright. I have also heard from the god Vessavaṇa that he has been reborn in the same heavenly world where Sakka the leader of gods is.

 

Aṅkura:

It is really great to do good deeds such as giving alms. After seeing the hand which gives unlimited happiness, why would anyone not collect merits?

 

Definitely, when I return to the city of Dvāraka, I will give alms which will result in happiness.

 

I will give food, drink, clothing, and provide houses to stay in. I will build public water tanks, wells, and bridges in places where it is hard to cross.

 

While this discussion was taking place, suddenly the merchant Aṅkura saw another ghost and questioned him.

 

Aṅkura:

Why are your fingers crooked, your face disfigured and ugly? Why are tears oozing from your eyes? What bad karma did you do for this to happen?

 

Ghost:

Now, you know about that generous man Asayha, the disciple of the Buddha. He appointed me as the person in charge of gifts in his house. But when I saw beggars who had come asking for food, I did not like to see them, so I would purposely turn my face away from them with anger. For that reason, my fingers and face are now deformed, and tears are oozing out from my eyes. This was the evil deed that I committed.

 

Aṅkura:

Oh unfortunate man, you are suffering with crooked fingers and a deformed face because you were unhappy about others giving alms.

 

I have to be very careful when I appoint somebody else to give alms.

 

When I leave here and go back to Dvāraka city, I will give food, drink, clothing and houses for travelers. I will build water tanks and bridges in places where it is hard to cross. This will bring me happiness in my future life.

 

When Aṅkura returned to Dvāraka, he gave food, drink, clothing and guest houses. He built water tanks, wells, and bridges in places where it was hard to cross. He did all these things with a very happy mind. Every morning and evening, servants and cooks in Aṅkura’s house invited people to his house, calling loudly, “Who is hungry? Who is thirsty? Who needs clothes? Who needs a resting place for their oxen? Who needs an umbrella? Who needs perfumes? Who needs flowers? Who needs sandals?”

 

Aṅkura appointed a young man named Sindaka to organize alms. One day, Aṅkura spoke to Sindaka thus:

 

Aṅkura:

My dear Sindaka, the people think that I have a very happy and satisfied life, but if there are little or no beggars that come to my house on some days, I am very sad and will not sleep well.

 

Sindaka:

If the god Sakka, leader of the Tāvatiṁsa Heaven, was to grant you one wish, what would you wish for?

 

Aṅkura:

I would wish:

May heavenly food appear in front of me when I wake up.

May I see virtuous beggars.

May I never be short of things to give.

May I feel no regret after giving.

May I have a very pleasant mind while giving.

At that time, a man named Soṇaka was sitting there listening to the conversation, and spoke to Aṅkura saying,

 

Soṇaka:

One should not give everything one has to others. One should not only give alms, but one should also protect one’s own wealth. Therefore wealth is better than giving. Those people who give too much will become poor. Wise people do not praise not giving or giving too much. Giving in a balanced way is always safe.

 

Aṅkura:

No Soṇaka, I will definitely continue to give to others. May lots of good people become my friends. I want to make everyone happy. I want to give gifts to them like a cloud that rains everywhere.

When people welcome beggars to their house happily and becomes happy after giving, those people living there will definitely become happy. One should have a pleasant mind before giving, while giving, and after giving. This is the way to collect powerful merit.

 

Aṅkura is always thinking about giving. Sixty thousand carts of food are given constantly to the people who come to his house. There are three thousand cooks wearing beautiful jewelry working for Aṅkura to prepare alms. There are another sixty thousand young men who chop firewood to be used for the cooking fire. There are twelve thousand women wearing beautiful jewelry preparing ingredients for the food. There are another twelve thousand women wearing beautiful jewelry standing with spoons to distribute the food.

 

In this way, King Aṅkura gave an immeasurable gift of alms to many people. He gave alms again and again in a very organized way, with respect and with his own hands. He gave alms for many days, months, seasons, years—for a very long time.

 

Having given such great alms for a long time, after death, Aṅkura was reborn in the Tāvatiṁsa Heaven.

 

There was another young man named Indaka who only gave one spoonful of food to the Arahant Anuruddha Bhante. After death, Indaka was also reborn in Tāvatiṁsa heaven. Surprisingly, Indaka experienced divine happiness with more beautiful forms, sounds, smells, tastes, and tangibles than Aṅkura. Indaka had a longer life span, beauty, happiness, and power.

 

One day the Supreme Buddha, the best of men, visited the Tāvatiṁsa heaven and was sitting on the Paṇḍukambala Rock at the foot of the Coral Tree on the top of Mount Meru. A large number of gods assembled there to pay homage to the supreme Buddha. The light of the Buddha’s body shone more brightly that those gods.

 

At that time, Aṅkura was sitting twelve miles away from the Buddha while Indaka was sitting very close, shining brightly.

 

The Supreme Buddha noticed both of them and questioned,

 

Supreme Buddha:

Aṅkura, why are you sitting far away from me? You have given great alms for a long period of time. Why don’t you come closer to me?

 

Aṅkura:

There were no noble disciples of the Blessed One to accept my alms so the result was not so fruitful. But Indaka gave very little alms to an Arahant disciple and now shines more brightly than me, like the moon in the midst of stars.

Just like when many seeds are planted in an infertile field, it does not give a large harvest. The farmer will not become happy. In the same way, even though a large alms-giving is given to an ordinary group of people who do not follow the Dhamma and protect precepts, it does not give a big result. It will not make the donor happy.

 

On the other hand, when a small amount of seeds are planted in a fertile field, it gives a very large and successful harvest. The farmer will be happy. In the same way, if someone offers very little alms to the noble disciples who are virtuous and full of good qualities, the result will be very fruitful.

 

In order to gain fruitful results from giving, people should give wisely. Then they will be born in heaven.

 

The Supreme Buddha always praised giving alms wisely. The gifts given to noble disciples give a more fruitful result, just as the seeds planted in a fertile field give a big harvest.

When a trader’s cart axle broke, a man made a new axle from wood and gave it to him. The man was then reborn as an earth deva as a result of this gift. The earth deva goes to the trader’s house and praises giving.

 

Earth Deva:

The result of giving will not always equal the gift itself. The result that is experienced will always be multiplied. Therefore, one should give gifts frequently. Having practiced generosity, one can get rid of suffering in this life and in the next. As a result of giving, beings are born as humans and gods. Therefore, you should be enthusiastic about doing good deeds. Do not miss this opportunity.

Ghost:

Bhante, as a result of my meritorious deeds, a large farm of sugar cane has appeared for me. Unfortunately, I am unable to eat from it. Please tell me why I cannot eat them. Even though I try very hard to pluck out a stalk, I fail every time. Leaves of the sugar cane cut my body and I become very weak and faint. I am suffering very much. Please tell me what bad deed I did in the past.

With a weak body I collapse on the ground. I tremble like a fish thrown to the hot ground. I am crying. Please tell me why this is happening to me.

I am starving, thirsty, and weak. Overcome by extreme thirst, I have never experienced any happiness. Please Bhante, tell me how I can eat the sugar cane.

 

Monk:

You have done an evil deed when you were in the human world. I will tell you what that is.

 

One day, you were going somewhere while chewing a sugar cane. Another person came up behind you with the idea that you would share with him. But you did not pay attention to him. Then he begged for a sugar cane saying, “Good sir, please give me some sugar cane.” With an angry mind, reluctantly, you passed back a sugar cane without looking at him. That is the karma that you are experiencing now. Therefore, now you should also turn your back to the sugar cane and try to pluck it. Then you will be able to eat as much as you wish. In this way you will be happy and satisfied.

 

So the ghost turned his back to the sugar cane and plucked it out of the ground. He ate as much as he wished. In this way he became happy and satisfied.

Arahants are like fertile fields. Givers are like the farmers, and what they offer is the seed. The combination of these three will produce a fruit of merit.

The seed, the planting of the seed, and the field are helpful to the givers and their departed relatives. The departed relatives experience happiness from the merit and the givers will receive more merit.

By doing wholesome deeds and sharing the merits that they receive with departed relatives, they are reborn in heaven to enjoy the results of their good deeds.

Vangisa Bhante:

Devata, you are traveling in the sky on the back of a very large divine elephant who has psychic powers. Your elephant is decorated with a beautiful golden net and golden flowers. On the elephant’s two tusks, there are beautiful ponds with crystal clear water and many lotus flowers. In the middle of each lotus, a devata is dancing to divine music.

Devata, you are very powerful even amongst the gods, shining brightly in all directions. what kind of meritorious actions did you do when you were in the human world?

 

Devata:

When I was in the human world, one day I went to Baranasi to see the Supreme Buddha. I offered a pair of robes to the Blessed One, worshiped his sacred feet, and sat down and paid homage to the Buddha by happily placing my hands together.

 

The Supreme Buddha’s body shines with the color of pure gold. The Great Teacher taught me the cause of suffering, the suffering of this impermanent life, the unconditioned sorrowless state, the supreme bliss of Nibbana, and the Noble Eightfold Path which leads to the destruction of defilements.

My lifespan was very short. After death I was reborn among the devas of the Tavatimsa Heaven where there is much entertainment. Now I am a wife of the god Sakka. My name is Yasuttara and everybody knows who I am.

Moggallana Bhante:

Dear Deva, your mansion is on a golden mountain and shines brightly. It is covered with nets of gold and ringing bells. Eight-sided pillars made of beryl gemstones and seven other jewels support your mansion. The floor of the mansion is beautiful and made of beryl, gold, crystal, silver, cat’s-eyes, pearls, and ruby gems. There is no dust anywhere in the mansion. Golden beams support its pinnacle. There are four stairways facing the four directions. The mansion’s inner rooms are made of various jewels and radiate brilliantly like the sun. There are four main stages: one north, one south, one east, one west. They shine throughout the four directions.

You live in this excellent mansion, shining brilliantly like the rising sun. Is all this the fruit of your generosity, your virtuous behavior, or because you worshiped monks in the past? Please answer my questions so that I may know.

That deva, delighted at being questioned by Arahant Moggallana, gladly explained what he had done that resulted in such great happiness.

 

Deva:

In my previous life, I lived in the human world in the city of Andhakavinda. With a happy mind I built a monastery with my own hands to offer to the Great Teacher, the Kinsman of the Sun, the Supreme Buddha.

I offered that monastery to the Great Teacher along with sweet fragrances, flower garlands, and lotions.

I have received the result of that meritorious deed. Now I am a leader among devas in this Nandana Park. I enjoy living in this park, surrounded by various birds and singing and dancing goddesses.