2) Sutta Selections
- Puñña-kiriya-vatthu (Bases of Merit)
- Itivuttika – Grounds for Meritorious Activity
“This was said by the Blessed One, said by the Arahant, so I have heard: “There are these three grounds for meritorious activity. Which three? The ground for meritorious activity made of giving, the ground for meritorious activity made of virtue, and the ground for meritorious activity made of development [meditation]. These are the three grounds for meritorious activity.”
Train in acts of merit
that bring long-lasting bliss —
develop giving,
a life in tune,
a mind of good-will.
Developing these
three things
that bring about bliss,
the wise reappear
in a world of bliss
unalloyed.”
- Dhammapada 16-18 – The Merit-maker Rejoices and Delights
“Dhp 16) Here he rejoices
he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
of his deeds.
Dhp 17) Here he’s tormented
he’s tormented hereafter.
In both worlds
the wrong-doer’s tormented.
He’s tormented at the thought,
‘I’ve done wrong.’
Having gone to a bad destination,
he’s tormented
all the more.
Dhp 18) Here he delights
he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
‘I’ve made merit.’
Having gone to a good destination,
he delights
all the more.”
- Dāna (Generosity)
- AN 7.6 Treasure
“And what is the treasure of generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called the treasure of generosity.”
- AN 5.35 The Benefits of Giving
“These are the five rewards of generosity: One is dear and appealing to people at large, one is admired by good people, one’s good name is spread about, one does not stray from the rightful duties of the householder, and with the break-up of the body at death, one reappears in a good destination, in the heavenly worlds.”
- Iti 1.26 If Beings Knew
“If beings knew, as I know, the results of giving and sharing, they would not eat without have given, nor would the stain of miserliness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared, if there were someone to receive their gift. But because beings do not know, as I know, the results of giving and sharing, they eat without have given. The stain of miserliness overcomes their minds.”
- Misc. Suttas – Dāna Study Guide
- Sīla (Virtue)
- AN 7.6 Treasure
“And what is the treasure of virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This, monks, is called the treasure of virtue.”
- AN 8.39 Five Great Gifts
“There are these five gifts, five great gifts — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives and brahmans. Which five?
1) “There is the case where a noble disciple, abandoning the taking of life, abstains from taking life …
2) Abandoning taking what is not given (stealing), he abstains from taking what is not given…
3) Abandoning illicit sex, he abstains from illicit sex…
4) Abandoning lying, he abstains from lying…
5) Abandoning the use of intoxicants, he abstains from taking intoxicants.
In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression… This is the fifth gift, the fifth great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives and brahmans.”
- DN 16 Benefits of Virtue
“There are these five benefits in being virtuous, in being consummate in virtue. Which five?
1) There is the case where a virtuous person, consummate in virtue, through not being heedless in his affairs amasses a great quantity of wealth…
2) His good name is spread about…
3) When approaching an assembly of nobles, brahmans, householders, or contemplatives, he does so unabashed and with assurance…
4) He dies without becoming delirious…
5) With the break-up of the body, after death, he reappears in a good destination, in the heavenly world. These are the five benefits in being virtuous, in being consummate in virtue.”
- Misc. Suttas – Sīla Study Guide
- Bhāvana (Mental Development)
- MN 10 Foundations of Mindfulness
“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.
What four?
1) It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
2) They meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world.
3) They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world.
4) They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world.”
- MN 118 Mindfulness of Breathing
“And how, bhikkhus, is mindfulness of breathing developed and cultivated, so that it is of great fruit and great benefit? Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out.”
- AN 5.27 Samādhi
“Wise & mindful, you should develop immeasurable concentration [i.e., concentration based on immeasurable good will, compassion, appreciation, or equanimity]. When, wise & mindful, one has developed immeasurable concentration, five realizations arise right within oneself. Which five?
1) The realization arises right within oneself that ‘This concentration is blissful in the present and will result in bliss in the future.’
2) The realization arises right within oneself that ‘This concentration is noble & not connected with the baits of the flesh.’
3) The realization arises right within oneself that ‘This concentration is not obtained by base people.’
4) The realization arises right within oneself that ‘This concentration is peaceful, exquisite, the acquiring of serenity, the attainment of unity, not kept in place by the fabrications of forceful restraint.’
5) The realization arises right within oneself that ‘I enter into this concentration mindfully, and mindfully I emerge from it.’
Wise & mindful, you should develop immeasurable concentration. When, wise & mindful, one has developed immeasurable concentration, these five realizations arise right within oneself.”
- Misc. Suttas – Bhāvana Study Guide
Review (Click text for answer)
“(1) Abstention from killing living beings is wholesome; (2) abstention from taking what is not given is wholesome; (3) abstention from misconduct in sensual pleasures is wholesome; (4) abstention from false speech is wholesome; (5) abstention from malicious speech is wholesome; (6) abstention from harsh speech is wholesome; (7) abstention from gossip is wholesome; (8) non-covetousness is wholesome; (9) non-ill will is wholesome; (10) right view is wholesome. This is called the wholesome.”
Suggestion: The first three actions (numbers (1)-(3)) involve ethics of the body and, as we will see in the later section on the Eightfold Path, constitute the definition of Right Action. The next four actions (numbers (4)-(7)) involve ethics of speech and constitute the definition of Right Speech in the Eightfold Path. The final three actions (numbers (8)-(10)) represent ethics of the mind and constitute the Path factors of Right Resolve and Right View.
“(1) Non-greed is a root of the wholesome; (2) non-hate is a root of the wholesome; (3) non-delusion is a root of the wholesome. This is called the root of the wholesome.”
Yes! “It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, ‘Develop what is skillful.’ But because it is possible to develop what is skillful, I say to you, ‘Develop what is skillful.’”
The Buddha says “it is possible to develop the skillful” because (1) “it is possible to develop what is skillful”, and (2) “this development of what is skillful is conducive to benefit and pleasure.”
“(1) Killing living beings is unwholesome; (2) taking what is not given is unwholesome; (3) misconduct in sensual pleasures is unwholesome; (4) false speech is unwholesome; (5) malicious speech is unwholesome; (6) harsh speech is unwholesome; (7) gossip is unwholesome; (8) covetousness is unwholesome; (9) ill will is unwholesome; (10) wrong view is unwholesome. This is called the unwholesome.”
“(1) greed is a root of the unwholesome; (2) hate is a root of the unwholesome; (3) delusion is a root of the unwholesome. This is called the root of the unwholesome.”
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